LHUENTSE

Bhutan Chamber of Commerce & Industry Lhuentse Dzongkhag

A Valley with Enchanting Legends, Myths, Histories and Culture Traveler’s Guide Published by: Research & Policy Department, Bhutan Chamber of Commerce & Industry Telephone No. +975 2 322742/324254, URL: www.bcci.org.bt

&

Planning Unit, Dzongkhag Administration, Lhuentse Telephone No. +975 4 545182, URL: www.lhuentse.gov.bt

Year 2017

Layout & Design: ICT Division, BCCI MESSAGE FROM DZONGDAG, LHUENTSE DZONGKHAG

The Lhuentse Dzongkhag has unexplored yet several potential tourist attractions spread across every Gewog. It is, therefore, with the aim of providing a clear guide in exploring and presenting these tourist attractions, we are pleased to collaborate with the BCCI (Bhutan Chamber of Commerce and Industry) in publishing this traveler’s guide titled, “A valley with enchanting legends, myths, histories and culture”. Hence, this valuable guidebook will definitely provide travel enthusiasts a clear portrait of potential tourist attractions in Lhuentse.

This booklet details the historical background of the Dzongkhag and potential tour- ist destinations such as important local festivals and sacred places in the Dzongkhag. In nutshell, the Dzongkhag is blessed with the visit of numerous holy figures like Guru Rinpoche, Terton Pema Lingpa, Yongzin Ngagi Wangchuk, Khedrup Kuenga Wangpo, Lama Sonam Zangpo and many other sacred Drukpa Lamas in the past. It also takes pride in being the ancestral home of our beloved Kings with splendid Jigme Namgyel Nagtshang restored to its original grandeur. The Dzongkhag is en- riched with deep rooted tradition and culture with every Gewog endowed with its own unique local cultural festivals which are celebrated around the year. The Chha festival of Tangmachhu is one such example. The Dzongkhag is also the home of sacred religious sites such as Singye Dzong, Takila Guru Statue, Rinchen Bumpa, Khenpajong, Sangwai Dadru, etc. Similarly, Kishuthara, the most coveted Bhuta- nese women’s attire is produced in the Dzongkhag, at Khoma, which is 10km away (paved road) from the Dzongkhag headquarter.

Taking this privilege, let me thank the BCCI for the collaboration in the research and funding of the booklet. I also express my gratitude to my Planning Officers, Mr. Tshering Dendup (2008-2013) for taking enormous initiatives in research of the historical places/sacred sites of the Dzongkhag and Mr. Dawa Tshering (2014 – till date) for updating and editing the document in collaboration with the BCCI. It would also be unfair on my part without thanking the previous Dasho Dzongdags of Lhuentse, Dasho Tshering Kezang (24/10/2007 to 29/03/2013) and Dasho Sonam Wangyel (30/03/3013–28/06/2016) for their continuous support and reminder to the Planning Officers in undertaking the research and publication of the booklet.

Therefore, I do hope that this traveler’s guide will provide immediate information, on travel destinations in Lhuentse, to all the readers. I too wish, in advance, every traveler a wonderful adventure and pleasant stay in the Dzongkhag. Trashi Delek!

Jambay Wangchuk DZONGDAG MESSAGE FROM BCCI SECRETARY GENERAL

The Bhutan Chamber of Commerce & Industry (BCCI) in collaboration with Lhuentse Dzongkhag Administration is pleased to bring out this publication on tourists attractions of Lhuentse Dzongkhag. The Chamber believes that there is a potential to package each district as an exclusive tourists destination. As a step towards heading to this endeavor, it is essential to profile the attractions and document it, which will guide the visitors as well as the tour service providers. To this end, the Chamber and Lhuentse Dzongkhag has undertaken pro- filing of tourists attractions of Lhuentse Dzongkhag to organize in the form of information booklet.

This information booklet attempts to put together all the information useful for the visi- tors coming to Lhuentse and those facilitating to manage tours within the Dzongkhag. This information booklet, which is expected to serve as a guide for the travelers and to those packaging the tours, carries profiles of historical sites and their significances. It also has information on various myths, community-based ethnic festivals, their significances and when these festivals are held. What tour activities one could undertake while in Lhuentse is also detailed out in this booklet.

I hope this booklet will provide readers with adequate first-hand information that would enable planning of activities while visiting Lhuentse Dzongkhag.

Phub Tshering SECRETARY GENERAL Lhuentse at your fingertips

When to Visit Lhuentse? Indian state of Assam. The distance between Bhutan, with its busy festival calendar Guwahati and Samdrup Jongkhar is 100 spread throughout the year, is considered to KM. A relaxed drive uphill passing through be a destination one could visit any time of diverse vegetation and landscape will take the year to explore and enjoy its attractions. one to Lhuentse Dzongkhag. Samdrup Jongkhar to Lhuentse will be approximately However, spring and autumn are considered a full-day drive journey. to be the best time to visit Bhutan. Spring and autumn seasons in Bhutan are consid- Weather ered to be the most ideal time for touring Lhuentse valley experiences cold and dry and hiking. Autumn is also the time for winters and wet and hot summers. One popular festivals of Bhutan. could plan trip packing considering the av- erage temperatures for different seasons. With its pristine forest and rugged hills, Lhuentse Dzongkhag offers an excellent Accommodation location for some of the best day hikes and Unlike other tourist affluent districts in trekking. Like any other places in the coun- the country, Lhuentse does not have tour- try, spring and autumn is the best time to ist standard hotels with modern amenities. visit Lhuentse. One could also visit Lhuentse However, the accommodation experience during summer and winter to witness some while in Lhuentse will be one of the exciting of the distinctive and unique ethnic festivals. memories of the visit that should make the Most of the rare and unique traditional festi- tour a complete one. vals of Lhuentse also happen during winter. There are number of home-stays spread How to get into Lhuentse Valley across Lhuentse, which would give a per- Since Lhuentse is in the far-east, it takes fair- fect experience of life in the rural settings. ly longer days to reach there. Unlike other The “Bed & Breakfast” style accommoda- western and central districts, one would tions are coming up in Lhuentse. One could have to go through long hours of drive. choose to stay in such accommodation ar- However, such drive for sure will give visi- rangements. tors an incredible experience to appreciate at all times to come. Getting around Lhuentse Visitors would not require a car to go around For international visitors, particularly, after small Lhuentse Town. However, a comfort- landing at Paro International Airport, one able car (probably 4WD) will be required as could either take a domestic flight directly the attractions are spread wide across, going to Yonphula and drive to Lhuentse or take through mostly farm roads. a flight to Bumthang and drive from there. Those adventurous travelers could enter The tour agent will arrange the transpor- Lhuentse from Bumthang via Rodung La tation for sightseeing if you have come trek route. And those wishing to see the through an organized channel (Tour agent). glimpse of other districts en-route could Local taxis are also available to ferry the visi- consider undertaking journey by road. tors around for sightseeing.

The alternate route could be to fly to Gu- wahati and enter via Samdrup Jongkhar, a district in the east which shares border with 1 Lhuentse weather in breif

Month Temperature Average Average Rainfall (Degree Celsius) Temperature (Milli meter) Jan Max 17.3 6.85 Min 7.3 Feb Max 19.8 26.35 Min 9 Mar Max 23.5 37.35 Min 12.2 Apr Max 25.9 141.15 Min 15 May Max 27.1 268.08 Min 17.1 Jun Max 28.3 239.7 Min 19.8 Jul Max 28.7 456.65 Min 20 Aug Max 28.9 475.03 Min 20 Sept Max 27.6 173.13 Min 19 Oct Max 25.4 120.7 Min 15.4 Nov Max 22.4 2.78 Min 11.6 Dec Max 18.2 4.05 Min 8.6

2 Essential Information Currency & 4G connectivity service is also accessible The official currency of Bhutan is Ngultrum in Lhuentse. (Nu). Bank notes are available in denomina- tions of 1, 5, 10, 20, 50, 100, 500 and 1000. Postal Services Indian Rupee is a legal tender in Bhutan Bhutan Postal Corporation Ltd, an under- and can be used for payments. US Dollars taking of the Royal Government of Bhutan are also accepted for payment. However, it is has its branches all over the districts and advisable to have some amount of currency sub-districts. These branch offices provide changed to Bhutanese Ngultrum for small wide range of postal services, both domestic payments. and international.

Foreign Exchange Facility There are only a few authorized provate money exchangers in the country. Lhuentse does not have private authorized money ex- change counter. Therefore, you will have to exchange money either from the Airport or the Banks. Some hotels do provide currency exchange facilities. Some shops do buy for- eign currency but rates they offer may fluc- tuate.

Banks and Automated Teller Machines Bank of Bhutan Limited and Bhutan Devel- opment Bank Limited have their branch of- fices in Lhuentse. Lhuentse Dzongkhag also has Bhutan National Bank Limited’s exten- sion office, which provides banking services.

ATM facilities for these banks are located within the bank premises or at separate loca- tions within a walking distance. Instructions are generally displayed in English.

Mobile services Bhutan has two mobile service providers, Bhutan Telecom Ltd and Tashi Cell. One can get network in Lhuentse for both the ser- vices. SIM cards can be purchased from the authorized dealers. Recharge cards are avail- able from almost all the shops in the town.

Internet Access Visitors can have access to Internet through Internet cafes that charge a nominal rate. 3G 3 Uncommon myths of Lhuentse Origin of Tsepamay Statue of Lhuentse chorten as “Nongma chorten” which is still Dzong and its Annual Wang popularly known today. No sooner did the people from Kidlung come, the statue had According to the legend, the statue of already flown away from the Chorten. Look- Tshepamey was discovered by a fisherman. ing for the statue, they reached Jang village. It is believed that, one morning, the fisher- But they were told that they found no statue man while inspecting his trap in the stream, other than some unusual sight of clouds de- possibly Kidlungchhu, found the statue scending onto the rocks below the village. trapped instead of fish. It was decided then With confidence that the smog could be the that the statue would be housed in Kidlung miracle of the statue, the search continued Lhakhang. Just as strange as its discovery, just to end in futility. The Jangpas, when the statue would fly out of its lodge on sever- they came back, asked them: “Ku thong ma al occasions. People construed it as the stat- mo”? (Did you all find the statue?). “Mala”, ue’s unwillingness to stay in the Lhakhang. the search team replied. The word mala in sharchop means “No”. Hence the rocks The story has it that at one point of time came to be known as “Mala Brak” (cliff from when the statue attempted to escape from where the statue was not found). The cliff is the Lhakhang, the deity of the Lhakhang still known today as the Mala Brak. pelted stone and broke the statue’s crown (Rig-nga). Furthermore, it is believed that Later the statue was found and housed inside the deity even nailed the statue’s back to pre- the Dzong. Unlike in the Kidlung Lhakhang vent it from escaping. the statue never tried to flee. Since then the statue has become one of the main relics of At one point of time when a woman was Lhuentse Dzong. Annually, the Tshepamey cutting grass in her paddy field, she heard wang is administered on the 15th day of 8th a loud shriek Atsa, an expression of pain. month of the Bhutanese calendar. On closer inspection, she found the statue of Tshepamey hiding behind the bushes and her sickle had sliced through its left thumb. The statue was restored back to its Lhakhang.

In order to prevent the statue from escap- ing again, an iron curtain was hung over the Lhakhang’s window. However, nothing could contain the statue inside. Later, it was found that the statue had broken out of its preventive iron curtain and escaped again. It was found supposedly by a sharchop-speak- ing person on top of the chorten at Thimy- ul who informed the owner who was on search: “Ku thur Thimyul ga choeten thung ka nongma la” (one statue is waiting on the top of the chorten at Thimyul). ‘Nongma’ in sharchop means waiting. That incident was believed to have given the name of the 4 History of Bangtsho Gyelpo and His Under- The Bangtsho Gyelpo, according to some ground Fortress local people, was the emanation of a Ludue. As a Ludue, Bangtsho Gyelpo led a life of According to some oral account, there were material luxury and unparallel prosperity. two brothers who belonged to Bangtsho He was exceptionally intelligent and shrewd family in Dungsam. Dungsam was the an- to have built a nine-storied underground cient name for Dewathang and adjacent ar- castle, and possessed such dexterity that he eas . The two brothers were known as Tan would make the stones shine which would Na and Bangtsho. It is believed that the elder be placed around his castle to serve as mir- brother decided to share the family wealth ror. The shining stones would reflect and and property with the younger brother. capture the images of people who would be However, there was a condition that the as far as Rodungla. The Gyelpo was not only younger brother should be exiled to Umling expert in carving and carpentry but was in Lhuentse Dzongkhag. well-versed in debate and skillful in any type of competition. The younger brother settled in Bangt- sho in Umling and became the ruler of The top-surface of his castle was covered by Bangtsho(Bangtsho Gyelpo) and the adjoin- a long and skillfully carved stone which he ing settlements in Umling and Tsaenkhar. used to tether his cows and Bangtsho Gyelpo stayed underground, hid- den from internal and external threats.

There is also a belief that the present day Bangtsho village got its name after the ruler’s name. Though the remnants of his ruined castle can still be seen, no documented his- tory or records have so far been excavated to determine his origin and the time of his reign. As such, the testimony of his existence is merely reduced to tangible remains of his ruined castle. Inner walls of the ruined castle horses. Except for the few people around his castle, he kept himself aloof and detached from other masses. He would cultivate ama- ranthus around his castle.

Some village elders believed that he was Kh- ikha Rathoed who was banished from Tibet to Khenpajong long ago. It is said that peo- ple had to sacrifice their life for the King. One day, the turn fell upon a family which consisted of two members - a mother and a daughter. Both were compassionate and car- ing to each other. Therefore, the mother in- Bangtsho where the castle is seen sisted that she would sacrifice her life so that her daughter could live. But the daughter 1 It comprised of present day Pemagatshel and Sam- insisted that the mother should instead stay drup Jongkhar Dzongkhags and it was also known as back and she would sacrifice her life. Finally, Dungsam Dosum. the daughter went and presented herself to 5 the King. Instead of devouring her, the king Dewachen Zhingkoed (bde ba cang zhing told her to find out lice from his head. While bkod) carved on it saying what he would do searching for lice, she found two horns in- in response. The Gyelpo sent back thetsa li side the thick hair. Frightened, the girl start- with the carvings of peace and wrathful gods ed to cry and a drop of tear fell on the King’s and goddess (zhi khro lha). hand. The King told, “Do not be afraid of me. I will not eat you. But you must not disclose That unraveled carving eventually invited to anyone about my horns”. The girl prom- desire of the envious king of Tibet to send ised as commanded. To soothe her fear, she armies to see and attack him. However, the played jeskang2 . Around that time, a King armies went back from Samarchen of Wam- from Tibet was searching Bangtso Gyelpo. bur village upon seeing the amaranthus He had explored whole of the Tibet and had plants around the castle which they mistook finally come to Bhutan where the Bangtso to be the armies of Bangtsho Gyelpo. Gyelpo had hidden himself.

The picture of the horns on the Kings head was vivid in the girl’s mind. As she played jeskang, she kept thinking, “Bangtsho Gyel- poi Gu Lu Raw Cha Chig Dug (there is a pair of horns on the head of Bangtsho Gyelpo)”. Legend has it that the King of Tibet deci- phered the tune of the Jeskang as he too was a man of sharp intelligence. The King was certain that the music which described the Bangtsho Gyelpo was his enemy. So he sent Entrance to the Castle three types of skill-test challenge. Around that time, a girl was aware of the secret adventure of the Tibetan armies in First, the Tibetan King sent a yak horn ask- search of the King. She was one of many in ing the Bangtso Gyelpo to straighten it. Domkhar village who was unhappy for not Boiled in ash, Bangtsho Gyelpo straightened having compensated for the crops destroyed it to the extent that it could be used as scale. by the Bangtsho Gyelpo’s cows. The people Along with that horn, he sent back Kolokpa3 would even be bullied to contribute free la- to do the same like him which the Tibetan bour and taxes for him. The girl followed the King failed to do. Second, Tibetan King sent armies who were on their way back to Tibet him a bre4 of millet for counting. The Ti- and caught them at Khawtangla. She shared betans had already counted it. The Gyelpo the entire secrets behind Bangtsho Gyelpo’s sent it back all counted that matched the identity, work habits and timings of his counts of Tibetan King. Again along with emergence from underground to feed cattle. that millet, he enclosed back a bre of popped When the Tibetans reached Bangtsho, the amaranthus for counting which the Tibetan Gyelpo was on the top of his castle all alone, King failed to do again as the popped ama- unexpected and unprepared. He is believed ranthus would be blown away even with a to have been caught and killed in Domkhar, breathe. Finally, Tibetan King sent to him a village located below Umling. Some even the 4x4 size of Tsa-Li with the depictions of say that he escaped to Dungsam Bangtsho and from there he fled to India. 2 A traditional musical instrument that is played by the women placing it on the lips 3 Local name for entada rhedii Another oral story suggests that in an at- 4 An instrument made up of bamboo used by people tempt to escape Tibetan soldiers, Bangtsho to measure cereal crops Gyelpo slipped off upon stepping on fox-tail 6 millet which one of the farmers had kept on The fight of Bangtsho Gyelpo’s Ox and the intricately woven bamboo mat to dry be- Tsholang (An Ox of Lake) of Domkhar fore it was beaten. Injured, he could not run Mentsang any faster and eventually surrendered his life to tragic end at the hands of the Tibetans. The Bangtsho Gyelpo had an ox which used to drink water from Domkhar Mentsang Belief has it that the Gyelpo was reborn as Tsho every day. One evening, the ox returned a snake because of his greed for wealth. He home drenched in blood and wounds. The used a hole that connected the path, used by Gyelpo was surprised as to what might have the traders, to kill whoever passed by. The inflicted his ox so much wound. The follow- very famous Aja Lam, descendants of Terton ing evening, he followed his ox and reached Dorji Lingpa (1346-1405) is said to have vis- Mentsang Tsho. He found a Tsholang emerg- ited all the nine-storey of the underground ing out of the lake as his ox growled thrice castle carrying a copper butter lamp. On after drinking the water. Seated on the rock reaching the last storey, he saw a big snake watching his ox fighting with the Tsholang, in a coiled position, but it showed no sign he could not help seeing his ox tossed off by of attacking the Lam and instead offered a the Tsholang. He remained awake the whole silver butter lamp to the Lam. night planning for his ox’s next fight as to how he would enable his ox to defeat the The Lam then constructed a stupa (chorten) Tsholang. An idea struck him! closing the hole that connected the path traders used and the tunnel from where the The 3rd day, it was time for his ox to go to snake attacked the passersby’s. From that Mentsang Tsho for drinking water and most time on, the snake did not attack anyone, probably for fighting with the Tsholang. He instead it became more cordial. It is said was determined that the fight would be the that the snake would let people borrow its last as he fixed daggers on each of his ox’s utensils in times of need and all they had horns. The same thing happened: his ox to do was to offer tsogs (an offering made drank water and growled thrice, and the with food & drinks) and butter lamps to the Tsholang emerged from the lake. He was snake. However, it discontinued to entertain excited as he cheered for his ox silently. The lending its utensils after it was returned un- water in the lake turned red with the blood washed by a woman. of the Tsholang.

The Gyelpo, before taking his last breathe, Tsholang’s defeat forced the Tshomen (Mer- is said to have cursed Domkhar that millets maid) to abandon the place. The very next should never grow in Domkhar village as it day after the Tsholang was defeated, a house caused his tragic end. In fact millet would in Manjabi village received unknown guests not grow well in Domkhar village until a towards evening requesting room to rest decade ago despite having favorable climatic for the night. The house owner initially re- conditions. People believe the curse of the fused as they were in huge numbers. The Gyelpo as the cause of such unnatural phe- two guests requested that they be given the nomenon. hut that was adjacent to the host’s house. But they requested the house owners never to peep into the hut they were staying after the dusk.

The hosts had their dinner and slept. But be- fore they slept, an unusual noise from out- side caught their attention - the humming 7 of insects was louder than ever. Curious, the Associated Myths of a women Cannibal father peeped outside and found their fallow and Gomchen6 at Kharchung terrace was filled with water. And the hut his guests were sleeping was full of serpents. Kharchung is name of a place under Jarey Silently, he went to sleep without telling his Gewog. It is about 30 minutes walk towards family members. It was dawn, yet one could north from Ladrong village. But only the hardly identify anyone. The knocking of remnants of a big house can be seen today door early in the morning woke the host up. as descendants of this house have now set- It was their guests. They exchanged words of tled at Pam. gratitude as it is customary in Bhutanese cul- ture. They thanked the host and apologized It is believed that Guru Rinpoche was resid- for the trouble they caused. They finally gave ing in south-western realm subduing the de- one gold shoshoma5 as a token of gratitude. mons that threatened human beings on this By the time the guest left them, it was al- earth. Once a Sinmo7 supposedly escaped ready a clear morning. The father checked and Guru Rinpoche followed her. At that his fallow terrace and found his land wet. time, a lady was weaving at Kharchung. All of a sudden, an unknown woman got in. She Ever since the receipt of that gift from the told the former to cook some food for her strange guest, the house is said to have be- while she would weave for the lady. The host come rich. The guests they believed was the accepted and entertained her request. Tshomen of Mentsang Tsho in Domkhar who were on the way to Jarey after their Barely within few minutes, while she was Tsolang’s fatal defeat. According to the peo- busy cooking, the woman had completed ple of Domkhar and Umling, clouds can be with the weaving. She had even used her seen on the Jarey mountain top whenever hair as thread after it went out of stock. She there is rainfall in their village and vice versa was pleading the host not to disclose her drawing the relation that the Waga Pangtsho whereabouts when a Gomchen would ask of the Jarey mountain top is the Mentsang about her. Hardly had she gone upstairs, a Tsho which left Domkhar village. Gomchen arrived and asked if anyone had arrived. Never dared to tell him in voice, the host girl rather winked her eyes indicating the stranger woman’s whereabouts. Then the Gomchen immediately climbed up and got back down with a dog with the iron chain around the neck instead of a girl. It was di- rectly taken out.

The dog on reaching the standing rock just below the house tried to escape. The Gom- chen tied his iron chain round that rock and kept his leg supported to that rock. Hence the imprint of the iron chain and the feet was printed. It is still visible today. In addition Representational image of Shoshoma to this, footprints of supposedly, the Khan- doms can also be seen just few yards below 5 A circular wooden frame with a handle that is used the path. The small castle (kharchung) had for churning the milk been reduced to ruins in the early 20th cen- 6 Referred to a lay monk tury. Kharchung has been shifted to Pam, 7 Referred to a female demon in local dialect replicating both name and structure. 8 Drupthob Ani Pema Gyelmo from Tang in name of the cave came to be known as Sang Bumthang was consulted for shifting the Wai Da Drug, the secret cave of six months. house to opposite place. Ani Pema said that Guru also meditated in the cave below the she would meditate at the identified site to village; hid many treasures that were to be see if the site is good or not. If it appeared to discovered by Tertons like Ratna Lingpa be good, smoke would be seen when she of- who discovered a Phurpa, a ritual dagger. fered incense. But that never happened. Ani Pema was again consulted to construct the While Guru was meditating at Sang Wai house at the present site and she found the Drak, a girl blessed with signs of celestial proposed site to be better. Hence the house beings saw an Acharya. She had nothing to was constructed at Pam. offer him as gift to visit the Acharya thereof. So she visited the next day with three bottles How the name Khoma & Sangwai Drak of milk. Guru Rinpoche was pleased to see came to be known her with qualities of Khandom.

According to Department of Culture (2006), “Nga la mkho ba’i kho mo zhig byung (I got while Guru Rinpoche was meditating at a girl I needed)”, Guru said. From that in- Singye Dzong, the deity of the Tshokar and cident, the village was said to be named Tshonag promised to remain as protective Khomo. deity. However, the deity of the Tshonag, Drakpa Gyeltsen, breaking his promise, But according to Khenpo Phuntshok Tashi came down along the Khomachu trans- (2004), Khandro Yeshey Tshogyel was medi- formed into a big serpent. The deity rode on tating in the cave above present day Khoma a black yak and almost reached present day village as directed and prophesied by Guru Sumpa area. Guru Rinpoche knew about it Rinpoche. One day, Moenmo Tashi Khedon, and hastily arrived at Sumpa before the deity the daughter of local king famously known reached. The unfaithful deity, knowing that as Khoma Gyelpo, was herding the cattle. Guru had arrived before him, hid himself in She met with Khandro Yeshey Tshogyel who the cave below Khoma village. saw that Tashi Khedon also was a Khandrom (woman with qualities of celestial beings). Guru knew that the deity would harm the people if it was left un-subdued. Yeshey Tshogyel then became affectionate to her who would offer her with milk and hon- ey. Later, Khandro Yeshey Tshogyel offered Tashi Khedon to Guru Rinpoche who said, “I got a girl I needed” (Nga la kho ba’i kho mo zhig byung). Kho means needed and Mo means a girl. Since then the place came to be known as Khomo. However, with the pas- sage of time, the pronunciation got deterio- rated and it came to be known as Khoma.

The place where Guru and Khandro Yeshey Tshogyel meditated came to be known as Sangwai Drak or Sangwai Dadrug. Sangwai Sangwaidrak at Khoma Dadrug is the popular term addressed to So he meditated in the cave above the pre- the sacred place today. It was called Sang- sent day Khoma village for six months wai Drak (the secret place under the cave) without the knowledge of anyone. Thus the as Guru and Khandro Yeshey Tshogyel were 9 meditating there without the knowledge of was Za Margen and she did not have any anyone of the local people. faith in Buddhism. The King’s contempo- rary was Lotsawa Bairotsana. The people of Khoma still believe that at least a girl gifted with signs of Khandom will continually be born in Khoma village owing to the accounts mentioned above.

Origin of the name Tagmochu and Takila

About 25 kilometers towards the south of Lhuentse Dzongkhag Administration is the Tangmachu village with a good landscape mostly under wetland cultivation. The vil- lage is the rice bowl of Lhuentse district as it is blessed with abundant water for irrigation and gentle slope topography. Tsendenshing near Lekpagang Chu As part of the strategy to spread Buddha It is not known exactly when the places got Dharma, Guru Rinpoche sent Bairotsana to named as Takila and Tagmochu. Accord- India to learn philosophies only to return ing to some oral accounts, these names back well learned. While on his journey to are associated with Drupthob Ngagchang Samye, Za Margen, the King’s queen, knew Takrelchan of the 12th or 13th century. The of Bairotsana’s arrival. So infuriated, Za Drupthob, while in the present day Tangma- Margen and her anti-Buddhist ministers chu area, heard the roar of a tiger from the threw Bairotsana into the river and then ridge above. Since then the name of the place banished him. On hearing the news of in- came to be known as Takila. Takila means humane treatment meted out to the great the ridge from where the roar of a Tiger was Buddhist master, the King was saddened heard then. Little later after the roar, a tigress and annoyed. The King then abandoned was found drinking water from a pond. The his queen without any physical relationship pond then was named Tagmochu. With the for five years. As time passed by, the queen passage of time, the word Tagmochu was yearned for sensual pleasure. However be- used as the village name. But later, the pro- ing abandoned by the King, the queen, Za nunciation began to deteriorate and today it Margen, satisfied herself with a Dog and a is commonly pronounced as Tangmachu. Goat. She got conceived. The shameful act of the queen was seen by a shepherd and a Lekpagangi Tsenden “Khyi rdzi” (one who looked after Dogs) and (Cypress Tree of Lekpagang) later known to everyone. After nine months, a grotesque child, Khikha Rathoed (mouth A grove of cypress trees can be found to the of a Dog and head of a Goat) was born to the south of Lhuentse Dzong. It is believed to queen who was raised in absolute secrecy. be the oldest of all cypress trees in Bhutan. The history of its origin can be traced way When the King knew about the queen’s child, back to 8th century during the time when he was already nine years old. Considering Guru Rinpoche banished Khikha Rathoed the grotesque child as nothing more than a from Khenpajong to Nyakar in Bumthang. bad omen, the king planned to banish Kh- According to Lopen Pema Tshewang, in his ikha Rathoed. So the King summoned the “History of Bhutan” King Thrisong Deutsen queen on the pretext that her son would be of Tibet had four wives; one among them crowned as the next king. The sight of Kh- 10 ikha Rathoed only infuriated the King and signs of movement as it would happen dur- banished him along with all their loyalist ing consecration. Guru then got on top of ministers with nothing but tattered clothes the wooden garuda, closed all the entry and on their body which once they adorned with exit points and flew the Garuda till Nyakar brocades. Khikha Rathoed and his loyalists in Bumthang. After they were flown to Nya- stayed at Lhodrak. They were further chased kar, Guru returned to the palace of Khikha by the King to Khenpajong when he knew Rathoed in Khenpajong and turned it upside that they were in Lhodrak. down. He then blessed it as treasure to be re- vealed only at an appropriate time in future. By then son Murum Tsenpo was crowned Today, the people of Lhuentse believe that the King of Tibet. Jealous, Za Margen tried when Guru Rinpoche made the wooden to poison him and she too was banished Garuda to fly Khikha Rathoed and his men to Yarlung. After that incident, Khikha inside, a wooden nail, which was loose, fell Rathoed waged war against King Thrisong off the wooden Garuda and dropped at the Deutsen to avenge for banishing him. By the place where the cypress trees now stand. time he and his army reached Samye, Guru Thus, these cypress trees are said to have Rinpoche, who was meditating with King grown from that fallen wooden nail from Murum Tsenpo (as crowned) in Yarlung the Guru’s Garuda and considered sacred. Shelgi Draphu, knew about the impending It is believed that smoke coming out from war. So Guru Rinpoche used his spiritual the cypress grove can be seen in the eighth power to bring down Namchag (Stone Axe) month, prior to Blessed Rainy Day celebra- that intimidated the warriors of Khikha tions. Rathoed.

Foreseeing Khikha Rathoed to be a source of continued threat who would go to the extent of destroying Samye monastery, the King Murum Tsenpo proposed to Guru Rinpoche to further chase Khikha Rathoed. So Guru Rinpoche disguised in the form of huge fear- ful Hara Nakpo, who was a teacher of non- Buddhist, approached Khikha Rathhoed at Khenpajong and proposed to destroy Samye and to build one much better than Samye for them. Although Khikha Rathoed did not believe Guru Rinpoche initially, he later be- lieved on Guru Rinpoche following Guru’s imprintment of 18 foot prints on a nearby rock upon Khikha Rathoed’s insistence. Guru then made a wooden Jachung (garu- da), capable of flying, which would accom- modate 500 of Khikha Rathoed’s men.

Khikha Rathoed and his men were told to get into the wooden garuda while Guru stayed behind asserting that it should be conse- crated. After getting in, Khikha Rathoed and his loyalists began to sing and dance. Guru warned not to be alarmed about the 11 Historical sites Lhundrup Rinchen Tsei Dzong – the fortress Another account states that the site chosen of precious peak of spontaneous fulfillment for the Lhuentse Dzong was on high ridge across Kurichhu, on the right of Kurichhu River. Opposite the ridge lies Minjey village where there is a rock shaped like a frog. This rock is also believed to have bleated like a goat. The people considered this as an auspi- cious sign and shifted the site of construc- tion from Minjey village to the present site. Later, Zhabdrung Ngawang Namgyel fol- lowed the routes of his great ancestor Yong- zin Ngagi Wangchuk and visited Kurtoed Lhuentsei Phodrang. During his visit, he Atop a ridge overlooking Kurichhu river planned to construct a new Dzong there but is a fortress called Lhuendrup Rinchentse it could not be materialized due to the pres- Dzong - The Fortress of the Precious Peak ence of several local Kings who were not in of Spontaneous Fulfillment. According good terms among themselves. Therefore, to National Library of Bhutan, the Dzong he prayed that a Dzong be built at Kurtoed was initially constructed by Yongzin Ng- Lhuentsei Phodrang bringing whole of Kuri agi Wangchuck, the youngest son of great Dozhi under the control of central govern- Drukpa Lam Ngawang Choegyal in 1554 as ment in the future, and returned to Dechen a meditation center. The present day Karsel Phodrang. Lhakhang is believed to be the one which was constructed by the Lam. The present Dzong, according to Legshey Phendhey Wangchuk, was constructed in 1665 during the time of Trongsa Penlop Chogyel Minjur Tenpa.

Another account has it that Ngagi Wang- chuk first meditated at Timula. Later, when he went to look for a winter seat, he arrived at the present site where Lhuentse Dzong stands today. There, the local deity appeared before him in the form of a white goat roam- In 1654, the joint force of Gawa (King of ing and bleating. The sound of the bleating Phagidung) and Dharma (King of Kidlung) was taken as an auspicious sign and he built attacked Timula Dzongpon Lhadhar for no a temple in 1552 consequently. It was named obvious reason. At the same time, a civil war as Leyley Dzong (the fortress of the Goat) between Choetse Penlop Choegyal Minjur after the bleating sound of the Goat. Howev- Tenpa and Bumthang Choekhor Dhep had er, there are many other premises as to how just ended and the forces of Choetse Penlop the Dzong got its name. One story says that and Druk Desi were celebrating their vic- a stone below the Dzong resembles a Goat’s tory. The relatives of Dzongpon Lhadhar figure and it is believed that this stone bleat- were aware of the presence of combined ed alluding to the Dzong’s name. troops of Druk Desi and Choetse Penlop at Bumthang and approached Choetse Pen- 12 lop for assistance. Choetse Penlop who was was imposed for the first time in Lhuentse. then well aware of Zhabdrung’s prophecy He also installed various religious artifacts to bring Kurtoed region under central gov- and relics in the Dzong. He delegated the au- ernment consented to their request. Then thority to appoint Dzongpon of Kurtoed to the whole troops of Druk Desi and Choetse Choetse Penlop. Thereafter Dzongpon was Penlop marched to Kurtoed and captured entrusted with the responsibility to watch the two kings bringing Kurtoed under con- over the Dzong and its maintenance with trol of central government. Following this, a the help of people should any damage occur. new Dzong was constructed by the troops of Shar, Wang, Mangde and Bumthang in In 1962, the Third Druk Gyalpo Jigme Dorji less than two months and appointed Lam Wangchuck commanded the Dzong be re- Phuentshok as its first Dzongpon. The built coinciding with the construction of Dzong was named Lhundrup Rinchen Tsei Tashichhodzong at Thimphu. The present Dzong, which means the fortress of the day Dzong structure with its splendid beauty precious peak of spontaneous fulfillment. resembling perched pigeon overlooking Ku- During the reign of fourth Desi(Title of the richhu below is the result of the Third King’s Secular Rulers of Bhutan under the dual sys- noble initiative. The Dzong houses several tem of Government between 17th & 19th Lhakhangs including renowned Tshepamey Centuries) Gyalsey Tenzin Rabgye, monas- statue. tic school was instituted wherein monk tax

13 Historical sites of Kurtoed Gewog

When the younger two were born, he thought he would not be able to bring them up. Following the mundane practice, as soon as their birth took place in 1578 as twin, one was put into a well which had the capacity of five bre of wheat while another one was placed on a pan that was used for frying and popping. Then the resemblance of crops be- ing measured was done. Hence they were named Dreykha and Langkha respectively.

The elder brother Azhang Phogla Chaw used to sing at all times. Additionally, he Distance to Gewog Centre from highway used to be madly crazy during day time and show miracles at night. The second Dungkar Choejay Nagtshang son, Achi Phola Chaw Chi initially mas- tered Buddhist practices from his father and grandfather. He then excelled in meditation. He used to visit Orgen Yul to learn dharma that was to be later preached for the benefit of all beings. Very often he would sing and dance Shazam Cham but most of the time he would stay spinning threads. O’Nga Phola Chaw Chi, the third one, appeared as a mad man and would flirt with any type of wom- en, yet he was a true Drupthob. These three elder brothers were recognized by Jamgoen Kuenga Gyeltshen as stated in Dasho Lam Rinpoche (the reincarnation of Pema Ling- Sangag’s smyos rabs yang gsal melong (vol- pa’s son Drakpa Gyelpo) to be the body, ume II) was the 3rd in line to the descend- mind and speech incarnation of their great ants of Pema Lingpa. After his marriage to grandfather Khedrup Kuenga Wangpo. At the daughter of a Lam from Kuenzang Ling the same time, the people believed that they at the age of 18, he went into meditation for were the reincarnation of Terton Pema Ling- three years. During that period, three sons pa himself as the blessings were tantamount were born. As those sons were brought up to Terton. in Phog Dongkhar La, where he was medi- tating, they were called Phog La Puensum, Once, the deity of the place, Ama Wangchen which means three brothers of Phogla. Zangmo, appeared in person requesting them to establish a seat on top of the ridge He had another two sons later. He had a which resembled a conch being coiled to dream before the birth of these two sons. the right. She also promised them of fulfill- In his dream, a sound was heard stating ing their wishes. Accordingly, they agreed that “the elder three would die altogether and made the deity the protector to their at a same time while there would be no bad descendants. Although they were outwardly omens for the younger two to be alive”. the human being with filthy character, yet 14 they were extraordinary, reborn in the form Ngaging, Juging, Dri Ging and Raksha Man- of human being for the benefit of all sentient gcham of Terton Karma Lingpa. The mask of beings. Equipped simply with inhumanely Raksha Lango, discovered by Terton Pema character, they actually had recognized the Lingpa, was permanently brought to Dung- nature of mind and known the essence of kar from Khawchung. It was then masked being born in this mundane world thereby by the Dungkhar Choejay himself, and the benefiting countless beings. Before leav- system is still in place till today. ing for heavenly abode, they left handprints and footprints on rocks respectively while Later, Choejay Ngagchang Lama Tub Zhong one showed his power by leaving behind a Rinpoche (1674-?) not only renovated Drupchu(Holy water). Dungkar Norbu Choeling Lhakhang, but also strengthened it by installing eight huge The prophecy for the establishment of a pillars and other numerous sacred relics. He seat was kept for the two younger broth- was the 8th in line as a descendant to Pema ers to accomplish the wishes of the Yul Lha Lingpa. He was famous both in entire Bhu- Ama Wangchen Zangmo. Eventually, they tan and in Tibet as an intelligent and well- returned to Khawchung and left for heav- versed in Buddhism. enly realm. Their songs, which are still sung Dungkar Pila Nagtshang in Dungkar Kangsoel Chenmo, have since then been called as Chaw Chilai Alo while Drupchu has been named as Chaw Chilai Drupchu.

As prophesied by the three elder brothers Phog La Puensum, Dreykha and Langkha constructed the Dungkar Naktsang (Choe- jay Naktsang) in 1595 when they just entered 17 years of age. The consecration ceremony was presided over by Trulku Tshewang Dar- gay from Kuenzangling. So many relics were As per the smyos rab yang gsal melong (vol- placed inside along with the fervent prayers ume II), Pila Goenpo Wangyel, the 12th in for the emergence of sponsors for uphold- line to the descendant of Pema Lingpa, was ing Buddha dharma. The twin brothers had born to Choejay Pema Rinpoche (1757- only one wife. Simultaneously with the birth ?) and mother Geleg Wangzom in 1782. of Dreykha’s son, a horse gave birth to six His mother was the daughter of Dungsam foals which earned the son’s name Taphel Bangtsho Gyelpo who in turn was the de- from whom Tenzin Dargyel, the father of scendant of Lhase Tsangma. At the age of Jampel Dorji’s reincarnation Drukdra Nam- 15 he went to Gangteng Goenpa and Ti- gyel (1735-1762), was born. bet to study under Gangteng Trulku Sizhi Namgyel and 6th Lhalung Sungtrul Tenpai It was Tenpai Gyeltshen, whose paternity Gyeltshen respectively. At that time, there was Langkha, from where Dungkar Choejay was a big conflict between Zhabdrung Jigme continued to exist. In fact, since the estab- Drakpa (1791-1830) and the 3rd Sungtrul lishment of Choejay’s seat, the grandsons of Yeshey Gyeltshen (1781-1830). As sister of Lhangkha had been adding values to Dung- former being the wife of one of his in-laws kar Norbu Choeling with introduction of in Drametse Choejay, he had the message Tshechu and renovation of Lhakhang. Ten- from Ngawang Phuntsho, the elder brother pai Nyima (1623-1689) introduced Tshe- of Zhabdrung Jigme Drakpa, stressing him chu and mask dance of Peling Tercham like 15 to immediately bring along with him some tance which cannot be reached by a walking strong and daring group of people to ensure stick. The discovery of treasure from that victory over the opponents. rock brought some problems to the Terton himself and his disciples. His six disciples So he took his younger brother Pala Gyelt- (gelongs) became paralyzed to the extent shen and Sumthrang Choejay Thrinley that they could not be differentiated whether to Thimphu and stayed as body guard to dead or alive. At the same time, Terton Pema Zhabdrung for several years. The conflict Lingpa himself was not feeling well. came to an end in the 4th month of Bhuta- nese calendar in 1810. Four months later, Feeling uneasy, he slept for a moment. Dur- while he was trying to write a biography of ing his brief nap, a monk appeared in his His Holiness the 18th Je Khenpo Jamyang dream and asked him, “didn’t you see the Gyeltshen (1797-1803), his health got dete- directions saying you should perform ap- riorated, which compelled him to go to Talo peasement rituals to Zorarakey?” The monk Sanga Choeling to submit himself in front also slapped him at the base of his right ear of Zhabdrung for resignation. After that he which woke him up. Thinking that was none came back to Dungkar, married with Sonam other than Guru Rinpoche, he performed Pelzom of Jangsa and constructed Khetang- the appeasement ritual to the protective de- bi Naktsang in the same year. Since then it ity. Consequently, he and his disciples were came to be known as Pila Naktsang. It was recovered. He then built a temple and kept here in the Khetanbi Naktsang where Jigme the treasure as the relic of that temple. Namgyel, the predestined hero and an archi- tect of Bhutan, was born in 1825. Today the Kuenzangling Lhakhang Naktsang is also called Jigme Namgyel Nak- Longchen Rabjam (1308-1363), who would tsang as he was born there. later reincarnate as Terton Pema Lingpa, was the reincarnation of Lha Chi Pema Sel, Khamphu Lhakhang8 the only daughter of King Thri Song Deu Tsen of Tibet in the 8th century.

Khamphu Lhakhang was constructed by Terton Pema Lingpa (1450-1521) in 1479. The temple is located in the middle of the Born in Tibet, he was a great saint and a cliff. In accordance with the prophecy of treasure revealer. Through his clairvoyance, Guru Rinpoche, Terton Pema Lingpa dis- he foresaw the inevitable wars and problems covered the precious treasure of Buddha in Tibet which forced him to come to Bhu- statue, made of bronze from the rock which tan. Upon reaching Bhutan, he constructed resembles the lungs of an elephant. He also eight seats popularly known as ‘Ling’. One left a footprint on top of the rock at a dis- of the Lings was the Shar Kuenzang Ling in Kurtoed that was built in 1346 for the cause 8 Lhakhang means a temple 16 of all sentient beings. From there, so many her previous life. Guru explained that, in gelongs9 and gomchens of Nyingthig sect of his previous birth as the King of Nepal sup- Nyingma tradition were proliferated. porting the constructions of the Bodhanath stupa, Lha Chi Pemal Sel was born as a bee. Later in fifteenth century, Kuenzang Ling The bee was killed instantaneously by the became one of the main seats of Terton King as it stung. As a part of the karmic ac- Pema Lingpa. The temple still stands in orig- tion, the bee had reborn as the princess of inal grandeur and structure notably housing the King, but as a Tshe Lhag. So it caused the statues believed to be built by Longchen her early demise. The king then asked Guru Rabjam and Terton Pema Lingpa, footprint about his daughter’s next birth which the lat- of Pema Lingpa and other precious relics. ter narrated about her series of rebirths till Terton Pema Lingpa. Kuenzangling Lhakhang is accessible by road. On hearing all these from Guru, the King and the Queen offered back the Lord Bud- Nyag Lhakhang dha statue to Guru to hide it as treasure blessed to be revealed by their daughter’s rebirth, Terton Pema Lingpa. This statue was brought to Bhutan later and hidden in Bumthang. Guru Rinpoche also proph- esied about the future of Tibet and Bhutan. In the process, it was foretold that a gsang bdag mchod rten sku ‘bum and byang chub mchod rten be built in the sbas yul mkhan pa ljongs area to enable Bhutan to be free of disease epidemic and political turmoil. After the nirvana of the Lord Buddha, when Guru told that the Chorten would be built his disciples were giving teachings to the by Terton Pema Lingpa. devotees, Lord Buddha appeared before them and asked to build a statue of him to As prophesied by Guru, Pema Lingpa was be kept before the gathering. The disciples born in 1450. At the age of 26 he started re- did as instructed by the Lord Buddha. Later, vealing treasures and continued till his death the statue of the Buddha was offered to Guru in 1521 at the age of 71. The statue of Lord Rinpoche. In 747 AD, the King of Tibet in- Buddha from Bumthang was one of many vited Guru to assist him with the construc- treasures discovered in Bhutan and Tibet. tion of the Samye monastery. What was built The prophecy to construct chortens was during the day would be demolished by the also accomplished with the construction of demons at night. Guru gifted the King with Nyag, Tergang, Godshipang and Tamzhing the Buddha statue, which in turn was given Lhundrup Choling Lhakhang in 1501. to the Queen. The Queen, with the blessings of that statue, later gave birth to a princess, Hundreds of years later, a renowned Lam Lha Chi Pema Sel. called Kushog Jamyang, considering the chorten very sacred, attempted to renovate Unfortunately the princess passed away it. When he started dismantling the sun and at the age of thirteen. Immensely grieved moon structures, three smoke-like things by the sudden demise of the princess, the spontaneously and incredibly came out of King asked Guru what could have led to his the chorten which were an unusual sight for daughter’s early demise. Guru then narrated everybody present there. The Lam then dis- 9 Referred to Monk continued with the renovation works think- 17 ing that it was not appropriate to be reno- lage where people graciously welcomed him vated. Instead, he had to reset what had been and offered their protection. Slowly Pema dismantled. Decades later, another famous Lingpa won the heart of the people with his Lam from Jang called Tsuendrue found the teachings. top of the chorten (Chu sum khorlo) tilted by significant degrees. He too attempted to Like Ney village, Tangrung village did not renovate it. Even before starting the work, have a place of worship. Thus, Pema Lingpa heavy rainfall brought the Lam’s efforts to an decided to build a Lhakhang in token of his abrupt end. gratitude to the people who so graciously welcomed him. The people of Tangrung vil- The 20th century scholar and philosopher, lage, unlike those of Ney, offered Pema Ling- Lam Sonam Zangpo have told to his disci- pa to choose any location he liked to build ples that there would be famine, disease epi- the Lhakhang. demic and other unwanted disorder if the sacred chorten built by Terton Pema Lingpa The next morning, Terton Pema Lingpa went was abandoned or vandalized. out in search for a suitable place to build the Lhakhang. Upon reaching at a place where Godshopang Lhakhang the Lhakhang now stands, he found a vul- Godshopang temple was bulit by Terton ture flying towards the ridge that resembled Pema Lingpa. Literally, the Godshopang the flying posture of the same bird. Taking it means a place of vulture’s feather. Just above to be very ominous, he built the Lhakhang the place where the temple now stands, there for the people to worship and earn merits is a small rocky ridge that resembles the fly- in their lives. The sacred objects like statues ing posture of a vulture. found inside the Lhakhang is said to have been built by Pema Lingpa himself. According to the people of Kurtoed Gewog, Terton Pema Lingpa once lived in Ney vil- Serzhong Lhakhang lage preaching Buddhism.

The Ney village at that time had no temple to Serzhong Lhakhang was built in between seek for spiritual solace and a Lhakhang to 1933 and 1934 by Lam Sonam Zangpo in or- house religious artifacts which would serve der to bring peace and order in the village. It as a source of blessings. Therefore, he asked was built also to prevent the village from dis- for a plot of land to construct a temple. Un- eases and famine. The Lhakhang is about 2 fortunately, the people of Ney construed his and half hours walk from the Gewog center. humble request as insatiable greed in spite of them offering him food and lodging during The mainnangten 10 of the Lhakhang is the his stay. Enraged, the people conspired to statue of Chenrezhi (Cha Tong Chen Tong). murder him. He then fled to Tangrung vil- 10 Sacred Relic of the Temple 18 Rinchen Bumpa Nye11 visited Bhutan in the 8th century. Later, Kuenkhen Longchen Rabjam recognized Rinchen Bumpa as Guru’s Nye. People also believe that all the nangtens housed in the temple were brought from Paro by Paro Pen- lop Dawa Penjor. It is considered as one of the wish fulfilling Nyes in Bhutan.

While hiking to Rinchen Bumpa, one would pass through beautiful forest. On reach- ing the site, visitors would enjoy the view of Dungkar valley and swiftly flowing Kuri Rinchen Bumpa is one of the sacred places chhu. One can also see the beautiful Bazag- of Guru Rinpoche, which is beautifully lo- uru River. cated on the top hill of Dungkar. It is about 3 and half hours walk from Kuenzangling Rinchen Bumpa Nye is open for the visitors Lhakhang. It is believed that Guru Rinpoche from November to March. meditated there for 3 months when Guru

11 A Sacred Site 19 Historical sites of Gangzur Gewog Jangcholing Gonpa Lam Pekar Jamtsho, through his clairvoy- ance, knew that Ngawang Samten Jamtsho, an extraordinary man of great merit and wisdom was coming. Lam Pekar went with tea to receive Ngawang Samten Jamtsho. The duo unknown to each other before though, Lam Pekar welcomed Ngawang Samten Jamtsho with happiness and gratitude. Their meeting witnessed many miraculous and auspicious signs. Having known about the tremendous help Lam Ngawang would bring to the sentient beings, Lam Pekar re- nounced his meditation structure to him. Lam Pekar Jamtsho, a descendant of Choe- jay Dupthob Chikarwa of Drukpa Kagyud Lam Ngawang Samten Jamtsho then built sect initially constructed a meditation struc- Jangcholing Gonpa in the 20th century at ture for himself at Jangcholing in the 17th the site where the current Lhakhang now century. He was believed to be the disciple stands beautifully in its pure Bhutanese ar- of 9th Je Khenpo, Gyalwa Shacha Rinchen. chitecture.

Around the same time, Ashi Wangmo, the daughter of the first monarch, Gongsa Ugy- en Wangchuk returned to Bhutan from Ti- bet after many years of rigorous training in Buddhist philosophies under the guidance of the 16th Gyalwa Karmapa. Guided by her compassion and commitment to spread Buddhism, Ashi Wangmo supported the Gonpa with utmost dedication for the cause of all sentient beings. She even expanded the Distance to Yodra & Jangcholing from the nearest monastery to the present size. road point During that time a saint of Nyingmapa It is believed that during the Chinese inva- sect, called Ngawang Samten Jamtsho from sion of Tibet in 1959, the 16th Gyalwa Kar- Trashi Yangtse was directed by his root guru mapa under whose guidance Ashi Wangmo to return home to preach for the sentient had been practicing Buddhism, had to flee beings of Mon Yul in the south. As directed towards Bhutan. Ashi Wamgmo invited by his guru, he then followed his destiny to- her root guru to Jangcholing Gonpa. Since wards south. On reaching Khawtangla, he then Kamtshang Kagyu has been flourishing saw the sun rays falling at the temple of Lam from the monastery. Pekar Jamtsho amidst the darkness of thick fog at Jangcholing. He thought that could be The monastery houses seven different the place predestined for him and continued Lhakhangs namely Kuenra Lhakhang, his journey filled with an unusual sense of Tsepamey Lhakhang, Droley Lhakhang, happiness. Goenkhang, Dolma Lhakhang and Azhi Wangmo’s Yangkhang. The main Nagtens/ 20 relics comprise of nabza(dress), leather boot posite of Khenpajong, there lies a ridge re- and cap of 16th Karmapa, cup and rosary of sembling the trunk of an elephant being previous Situ Rinpoche among others. Every hung where you will find a hamlet which year a Tshepamey wang is organized on 10th would be of immense benefit to you. Go day of the 8th month of the Bhutanese Cal- there and work for the good of all beings”. endar. As prophesied, Khedrup Kuenga Wangpo The monastery is situated towards north went towards the present day Zhamling of Lhuentse Dzong and connected by farm area where he found the ridge described road. by his father. He constructed the Lhakhang there that became his main seat from where Khawchung Lhakhang Khochung Choejay lineage emerged. The According to Dasho Lam Sangag’s symyos Lhakhang was named Rangjung Lhundru- rabs yang gsal melong (Volume II), Terton pling. The Lhakhang is known by other Pema Lingpa had seven sons. names suh as Rangjung Pemaitshel, Sam- drupcholing Ngoegai Zurchong, Dechen- ling, and Kunzangchoedzong.

The stone bathtub and foot print of a horse, pony of Terton Pema Lingpa, can still be found there filled with water especially in the 4th month of the Bhutanese calendar.

Khawchung Lhakhang is about 30 minutes walk from the road leading to Kurtoed Ge- wog Centre. Every year, Terma Wang is or- Among them, the heart son Kuenga Wang- ganized in the Lhakhang for the benefit of po emerged as an extraordinary elite of the the community. time, unparalleled by anyone, thus earn- ing the title of Khedup. It is believed that Yodra Gonpa his parents had good dreams right from Lam Pekar Jamtsho was the first to construct the time he was conceived. His birth was a small temple at Yodra. The construction followed by so many miraculous signs. He was then effected after he renounced Jang- was an incarnation of a great Lam of Tibet chubling Goenpa to Lam Ngawang Samten called Yeshey Bumpa of Kathog institution Jamtsho. in Kham region, who in turn was an ema- nation of Dhana Trita and Dramze Gewai Nyingpo of India who excelled in giving and contemplation.

He was also well-versed in logic, philosophy, metaphysics, carpentry, etc. He was desig- nated as the practitioner of Tantrayana Bud- dhism that would spread at the later stage. Accordingly, he received teachings from his father and brother Drakpa Gyalpo from the very young age. In addition, his father had prophesied about where his seat must stand. The Lhakhang remained in ruins until 20th His father’s prophecy stated that “to the op- century when Lam Rinzin who was then one 21 of the disciples of Togden Shacha Shri and Kidlung Lhakhang an accomplished master came back to Bhu- tan and resurrected the Gonpa.

According to oral accounts, Lam Rinzin was directed by his master to resurrect his prede- cessor’s temple at Yodra from where count- less sentient beings would be liberated. Lam Rinzin was believed to be the reincarnation of Choejay Pekar Jamtsho. Before Lam Rin- zin constructed the present Lhakhang at Yo- dra, a contemporary Lam Choying Rangdol who constructed Gonpa Kabab Choeling in Kidlung Lhakhang is situated on a ridge Khoma was said to have seen rainbow at Yo- above the road leading to Kurtoed Dung- dra all the time. Thus he foretold that there kar. A diversion to the left from the Kur- would be an accomplished Lam at Yodra. toed Dungkar road will take one to Kidlung Lhakhang. Its approximately twenty min- Lam Rinzin was one of the descendants of utes drive from the Lhuentse Dzong. Dungkar Choejay. According to Nyos rab yang srol melong (Volume III) by Dasho The Lhakhang which stands overlooking Lam Sangag, there were two great grandsons the Kurichhu River and Thimyul Nagtshang of Dreykha namely Choida Jamtsho and is believed to have once housed a statue of Drukdra Namgyel (1735-1762), the rein- Tshepamey discovered by a fisherman. The carnation of Zhabdrung’s son Jampel Dorji. story accounts that the statue would fly out Two sons were born to the eldest grandson. of its lodge and had to look-out and guarded The younger son married with the daughter on several occasions. At one point of time, of Khawchung Lam and settled in Zhamling the statue was tied with an iron chain to pre- from where the descendants were born with vent it escaping from the Lhakhang. Howev- noble character. er, it was found that it had broken the chain Pema was one of the descendants. As Shawa and escaped. Today, the statue is housed in is far from Lhuentse, he was then ordered Lhuentse Dzong. by Lhuentse Dzongpon to settle in Jang area and empowered him to have ownership over Ngar area. He was then the astrologer to Lhuentse Dzongpon. His daughter Tsh- ewang Dolma, who was born in Ngar, mar- ried Sangay of Shingkhar Dung and gave birth to Lam Rinzin, the disciple of Togden Shacha Shri who was an accomplished Bud- dhist master of the time. After his studies and mastery over Buddhism under the guid- ance of Togden Shacha Shri in Tibet, Lam Rinzin returned to Bhutan and established Footprint of Tshepamey statue his seat at Yodra. Kidlung Lhakhang houses the sacred iron chain then used to prevent the statue flying Yodra Gonpa is connected by a farm road. out of the Lhakhang. One can see footprint of the Tshepamey outside the Lhakhang which is believed to have imprinted while it was going out of Lhakhang. 22 Thrima Lhakhang Charbee Lhakhang

Thrima Lhakhang was built by Jadruel Charbee Lhakhang was built by Lam Zhang Rinpoche in 1987. This Lhakhang is also as a part of 108 Lhakhangs he pledged to known by other name – Shedrup Thinley build. Charbee Lhakhang was built in 1153. Choling. Buddha Shacha Thupa is the main statue of Thrima Lhakhang houses private shadra un- the Lhakhang. It also has Terma- Kadam der the guidance of Lam Choney Rangdol, Chorten. Singye Dzong Lam. Tashi Paling Lhakhang The Lhakhang is about five minutes walk from the road point.

Shawa Lhakhang

Tashi Paling Lhakhang was built by Tshampa Dhopola. It is located at Somshing in Ling- habee. This community Lhakhang is about an hour walk from the road point. Shawa Lhakhang is also known as Mani Dungkhor Lhakhang. It was built by Jang The local elders account that the present Lam and Jadrel Janchu Dorji Rinpoche. The Lhakhang replaced a Chorten that was built Lhakhang is privately owned and is accessi- many centuries ago. The main nangten of ble by road. the Lhakhang is the statue of Guru Nangsi Zilnoen and the replica of the chorten.

23 Jang Lhakhang Thimyul Nagtshang This community owned Lhakhang is known as Tashi Choling Lhakhang. This Lhakhang was built in 1965 by Lam Choney Rinpochey under the sponsorship of Yakla who was a powerful man during the time of Lhuent- se Dzongpon. The central figure of the Lhakhang is Guru Nangsi Zilnoen.

Ney Tshachu- The Hot Spring of Kurtoed Ney

Thimyul Nagtshang was built in the 20th century by Ashi Wangmo as her winter resi- dence. It is approximately twenty minutes drive on the Kurtoed-Dungkar road from Lhuentse.

Visitors to this sacred Nagtshang will have to walk around ten minutes from the road point crossing a suspension bridge over Ku- richhu River. Ney Tshachu, which is one of the famous hot springs in Lhuentse, is located at Khen- pa Jong, which is a day’s walk from the Ney village. Ney Tshachu has three sources that are believed to be sacred to Guru Rinpoche, Pelings and Khandoms. As one goes further up to Yonten Kuenjung, there is another hot spring sacred to Guru Rinpoche. It is about 4 to 5 hours walk from Khenpa Jong.

Trekking to these hot springs, one can also extend trek to Dhur in Bumthang passing Pasalung. Visit to Ney Tshachu is restricted during summer and the best time to visit the site is from November to March.

Chorten on the way to Thimyul Nagtsang

24 Historical sites of Khoma Gewog back and meditated on the ridge opposite to present Lhakhang. Recollecting the precious words of his master, search for an appropri- ate place for the construction of Lhakhang continued mentally, as it was the first task for the Lam to benefit the sentient beings.

One night, he found butter lamps glittering on the opposite ridge. It continued for the third night. So he sent his disciple to see it. To his surprise, the disciple found that the glittering light came out from the sandal- wood. The Lam also visited after his disciple Gonpakarp Lhakhang told about it. After meditating for a while, This Lhakhang is magnificently located on the Lam realized it to be a good omen. The the top of a ridge that overlooks Lhuentse Lhakhang was constructed and named as Dzong and other surrounding places. Kabab Choeling Gonpa. It is now popularly known as Gonpa Karp.

The Lam became very popular throughout Lhuentse. People from far and wide came to receive preachings from him. Gradually, both Gomchens and Anims began to settle nearby the Gonpa. The Lam initially became root guru to Khema Azhi Lemo. Accord- ing to oral accounts, it is said that the first King and the Azhi initiated constructing 108 Chugchizhe statues. General belief was Lam Choney Rangdrol built the Lhakhang that the statue would grow while it is con- in the 19th century. The Lam, before he pur- secrated by a great Lam. The 108 statues of sued religious education, was the Gup of the God of compassion were to be initially Maenbi Gewog. Realizing that everything consecrated by the root guru of Gongsa was futile and subject to impermanence, Ugyen Wangchuk. Before the consecration, he went to Tibet. As a fully learned Lam on Azhi Lemo measured the statues to see the Buddhism, his root guru prophesied that he spiritual power of the root guru of the King. was predestined to the south. He then came However, the King and the Azhi found that 25 the statues remained same even after con- Dzong and the appointment of Dzongpon secration. The consecration was done for came into being for several decades until the second time by Lam Choney Rangdol. Dzongpon Lhadar was killed by Phagidung Azhi was confident that the height of the Gyelpo Gawa and Kidlung Gyelpo Dharma statues would grow. The King and the Azhi Poenchen as narrated in the history of the already had the measurement of the height Lhuendrup Rinchen Tse Dzong. of the statues. This time, they found there was change in the height by considerable measure. Since then the King also became fervently devoted to Lam Choney Rangdol.

The Lam was invited to Thimphu by the King and the Queen. He showed some mira- cles like riding himself on the tiger. That drew more devotion and confidence from the King and the government. All sorts of support were received since then. Since then, the Dzong has been reduced to Around that time, there were numerous mere temple which can still be seen today. petty rulers. They used to tax whoever goes through their jurisdiction for trade. And Karphu Lhakhang there was no exception for the Gomchens and Anims of the Gonpa Karpo.

After the incidences of miracles that won the hearts of the King and the Queen, a Royal edict was issued to the petty rulers and pub- lic in general stating that the Gomchens and Anims of the Kabab Choeling Gonpa be allowed free movements wherever they go. That was the greatest facelift the Goenpa received from the government. The Royal edict can still be seen in the Gonpa. The stat- ue of the God of Compassion consecrated Karphu Lhakhang was founded by Ter- by Lam Choney Rangdol along with other ton Ratna Lingpa. This privately owned treasures and statues brought from Tibet by Lhakhang is accessible by road. the Lam can still be seen. There are two oral accounts of how the Timula Thekchentse Lhakhang name Karphu was derived. First, a small Yongzin Ngagi Wangchuk (1517-1554), the statue of Jetsen Jampelyang was believed son of Lam Ngawang Choegyel and the to have flown from Tibet in the form of a great grandfather of Zhabdrung Ngawang white bird and landed at Zhekhar where the Namgyel considered the place sacred as it Gonpa now stands. Another story says that was found to be associated with Goddesses while a group of girls were weaving, a white Dorji Phagmo. A monastery was then built bird landed on the weaving post of a beauti- in 1546 with so many sacred relics being ful girl. Unknowingly, the girl hit the bird. housed, which became his main seat until It said “Atsam Karphu” and flew away to the his death. Like Khothangkha, Trongsa, Jakar site where the present Lhakhang stands. It and Lhuentse, it also came to be known as is how the name Karphu is believed to have 26 got its name. The Lhakhang houses numer- is Gawa Dzong. This sacred place is about 3 ous precious relics – all treasures discovered days walk from the nearest road point and by Terton Ratna Lingpa. The most popular it is situated within the Bumdeling Wildlife being the ritual daggers that were discovered Sanctuary very close to the Tibetan border. from the Khoma Zampa. The closest communities to Singye Dzong Sangay Lodru Lhakhang are Khomagang and Denchung villages. Currently, this area serves as a meditation center for the monks besides pilgrimage site.

Khoma Lhakhang

Sangye Lodru is believed to be one of the One of the main features of the Khoma Vil- sacred places visited by Guru Rinpoche. It lage is the two-storey Khoma Lhakhang. is the place where Guru Rinpoche and his It was built in the 12th century by Gelong consort meditated. In order to subdue the Kado and Lam Zhangpa. The lower storey is Tshodag, Guru Rinpoche stayed there for six attributed to Lam Zhangpa while the upper months. People believe that this holy place house is believed to have been built by Ge- is the end point of the sacred site of Singye long Kado from Dromazhong under Maenbi Dzong and pilgrimage is incomplete if one Gewog. Lam Zhangpa was from Zhamling, doesn’t visit Sangye Lodru on their return Tibet. He was a renowned scholar of Druk- journey from Singye Dzong. pa Kagyud Buddhism. A distinct aspect of Khoma Lhakhang is the flooring which is Sangye Lodru is about an hour walk from done by pebbles on both floors without us- the nearest road point. ing wooden planks.

Singye Dzong The Lhakhang, which is a few minutes’ walk from the road head, houses eleven-face statue of Chenrezig and image of local deity Yanag Tinkar.

Lungtencholing Gonpa This Gonpa was built in 2005 by Lam Nam- drul Zangpo. As per the prophecy of his root guru, he built the present Lhakhang on the top of a ridge surrounded by two rivers. He was then serving as the Lam of Gonpakarp Lhakhang. Singye Dzong is one of the sacred places vis- ited by Guru Rinpoche in the history of Bhu- tan. The other main monastery in the area 27 Samdrupcholing Lhakhang

It is believed that the place was the residence (Nagtshang) of Haram Gyalpo who was the Samdrup Choling Lhakhang is located in local leader in the past. Few elder people Ngalamdung village. This Lhakhang was could recall about the ruins of the Nagt- built in the 13th century as the winter resi- shang. dence of Guru Chowang, who was the fol- lower of Guru Rinpoche. Lungtencholing Gonpa has statues of Guru Rinpoche and Phurpa Nam Sum as its main The Lhakhang, which is about 2 hours walk nangten. from the road point, houses Kudung Chor- ten of Tsheden Chekey Gyeltsen, the son of Guru Chowang.

Khoma Village

28 Historical sites of Maenbi Gewog Zilnoen. They revealed that the statue would bring peace, prosperity and happiness in this universe and also prevent war, famine and other natural calamities.

Distance to Tangmachu, Takila & Rawabi from the highway

Guru Padmasambhava Statue

Furthermore, the great Terton Lerab Lingpa (1856 – 1926) prophesied that at one point of time, there will be a war of horses in Kurteo valley. Therefore, to prevent this war, a statue of Guru Nangsi Zilnoen should be built. Similarly, the late Lam Sonam Zangpo in the 20th century, the most revered Yogi of Bhutan, emphasized that, for ensuring continued prosperity in the world in gen- eral and Bhutan in particular, a giant statue of Guru Rinpoche should be built at Takila, Lhuentse.

One of the iconic figures that would wel- come visitors to Tangmachu is the 173 feet Guru Statue which stands magnificently at Takila overlooking Tangmachu.

According to the legend, the two luminaries of the 19th century, Rimay (non-sectarian) School of Tibetan Buddhism, H.H. Jamyang As prophesied by the great leaders, the Druk Khentse Wangpo Rinpoche (1820 – 1892) Odiyana Foundation under the leadership and H.H. Jamgon Kongtrul Lodro Thaye of Late Khenpo Karpo built the Guru statue. Rinpoche (1813 – 1899), the accomplished Dzogchen masters as well as tertons of treas- ure texts and treatises foretold the need to construct a physical structure of Guru Pad- masambhava in the form of Guru Nangsi 29 Phagidung Lhakhang

It is said that Tangmachu was a Choezhing, a village ruled by a Landlord. A man from Phagidung Lhakhang was built in 1976 by Lhuentse then ruled the village. Later dur- late Sithar La. It is a community Lhakhang ing the reign of kingship, Tangmachu was accessible by road. The Phagidung commu- offered to Shingkhar Lam by the Royal fam- nity conducts Yarngo and Marngo Tshechus ily. However, he gradually sold off the land every year in the Lhakhang. Guru Tshokho to the people living in the community. Sum statue is the main relic of the Lhakhang. Tagmochu Lhakhang was built by Gomchen Barkha Lhakhang Dorji. Guru Tshokhor Sum Statue is the As one drives up towards Tangmachu, to main Nangten of this Lhakhang. the right, one would see Barkha Lhakhang at the edge of the cliff below Dromashong Takila Lhakhang Lhakhang. It is not known exactly when the Lhakhang was built. It is believed that the Lhakhang is sacred to Guru Rinpoche.

It is said that as prophesied by Lam Choney Rangdrol, Lam Jangchub Chundu and his The local people account that the Lhakhang follower Zhezey Dorji visited Takila, Kur- was constructed after the people found ex- toed via Bumthang. Lam Jangchub Chundu istence of Guru Rinpoche’s foot print. The along with his Disciple Zhezey Dorji and Lhakhang has Guru Rinpoche’s statue as its Lam Choney Rangdrol of Goenpa Karp main Nangten. constructed the Lhakhang with four stupas (chortens) at the corner. However, it is not Tagmochhu Lhakhang known clearly when the Lhakhang was con- Tangmachu was originally known as Tag- structed. mochu after the people there sighted a fe- male tiger (tigress) drinking water from a Every year, a festival called Takila Chha is stream near Tangmachu village. Gradually, celebrated at the Lhakhang. Takila Lhakhang it became popularly pronounced as Tang- is the place where Gapu and Ganmu statues machu by the people living there. meant for Chha festival is being kept. The 30 main relic of the Lhakhang is Guru Tshok- main relic. hor Sum statue. Dungkhar Chholing Kesibi Lhakhang

Kesibi Lhakhang was built by Lam Rinzin Jigme Lingpa but, it is not clearly known when it was built. Tempa Tshokhor Sum Dungkhar Chholing is a private Lhakhang statue is the main relic of this Lhakhang. It owned by Tshampa Nidup Dorji. This is believed that the Lam initially planned to Lhakhang is located at Dungkhar Dowa vil- construct the Lhakhang at Tasibee but later lage. Dungkhar Lhakhang was constructed decided to construct the Lhakhang at Kesibi, as per the directives of Lam Karpo of Yon- after his horse habitually came down hill to phula. The Lhakhang hosts annual Drup- Kesibi for grazing. chen and Tshog Bum on alternative basis in the 1st month of the Bhutanese Calendar. Today the Lhakhang is owned by the com- munity of Zhungkhar and Nyebi. It is con- Manjabee Lhakhang nected by a farm road. Every year the peo- ple of Zhungkhar and Nyebi celebrate their annual festival called Kesibi Chha at the Lhakhang.

Dan sang Goem Lhakhang

Manjabee Lhakhang which is owned by the local community was built in 1988. This Lhakhang is located right at the centre of the village and it’s now connected by a road. Manjabee Lhakhang houses Tempa statue as the main inner relic. Bum recitation is the Dan sang Goem Lhakhang was built by Lam annual event for the Lhakhang. Dorji Wangchuk in the 1970s. As one walks further up from proper Zhungkar village for about an hour, one will reach Dan sang Goem Lhakhang. It is privately owned and houses Guru Tshokhor Sum statue as the 31 Yomey Lhakhang hours walk up-hill from the road point.

Karney Gonpa was built by Togden Karma Rabjur as per the prophecy of 8th Karmapa. It is believed that the Gonpa was initially built as a meditation place and later expand- ed into a small Lhakhang.

The Gonpa has two statues of Karmapa as its main Nangten believed to have brought from Tibet. As per the directives of Lam Togden Tshe- wang Chophel of Rawabi Goenpa, the com- Every year, the people of Khamdar conduct munity constructed Yomey Lhakhang in Nyeden Chudu Tshogu on the 4th day of the 1971. The Lhakhang has Tempa statue as its 6th month of the Bhutanese Calendar. main Nangten. Zarthang Gonpa Kartok Gonpa Zarthang Gonpa was built by Togden Kar- ma Rabjur. It is about an hour walk from the road point.

At a distance of few meters walk from the Gonpa, one can see Drupchu that was founded by Togden Karma Rabjur.

Kartok Gonpa is a private Lhakhang owned by Tsampa Sonam Tshering. The Goenpa was built in 2002. It’s a small Lhakhang with two prayer wheels (Mani dungkhor) inside it.

Karney Gonpa It is believed that there was no water in that area before the Lam founded Drupchu. One can see Lam’s footprint on a stone where he sat on to take out Drupchu with his spiritual power.

Next to the Gonpa, one could see a giant cypress tree believed to have grown from the walking stick of the Lam who built the Gonpa. It is said that the Lam then put his While the year of establishment is not walking stick upside down. Therefore, un- known, Karney Gonpa is believed to be 400- like the normal trees the branches of this plus years old. The Gonpa which is located tree are hanging downward. on top of the hill is about two and a half 32 ewang lived in this Gonpa when he returned from Tibet after receiving his teachings. Rawabi Gonpa was not built then.

Druk Zangri Khamar (Rawabi) Gonpa Around 64 years ago, in Tibet, Lam Thru- elzhig Rigzin Lingpa prophesied to construct a Lhakhang in a place which resembles the shape of a lotus flower. Following the proph- ecy, Lam Togden Tshewang Chophel built Druk Zangri Khamar Gonpa and it is about 59 years old. Today, it is popularly known as Rawabi Gonpa.

Cypress tree grown from the walking stick of Togden Karma Rabjur Zarthang Gonpa houses Kudung Chorten of Togden Karma Rabjur.

Pelri Goenpa

If one looks around, it appears like the Gonpa is placed exactly in the middle of a lotus flower. It is also literally surrounded by other sacred sites within the Dzongkhag – Phuning La in the East, Singye Dzong in the North, Khenpajong in the West and the larg- est Guru statue in the South.

Next to the old Lhakhang stands a new Pelri Gonpa is located on the top of a hill, Lhakhang built in 2010 by Lam Rigzin Long- which is about an hour walk from Takila. yang, the son of Rawabi Gonpa Lam Togden It is said that a monk from Tibet who fled Tshewang Chophel. The new Lhakhang will to Bhutan during the invasion of Tibet by house statue of Machi Lapdron. the Chinese built the Gonpa. The people of Tungkhar village rendered their support to Every year Rawabi Gonpa performs Guru the monk in building the Gonpa. It is not Tendra tshechu on 9th and 10th day of the clear exactly when the Lhakhang was built 5th month of the Bhutanese Calendar. but elders say that it could be over 200 years old.

Pelri Gonpa has a very sacred statue of Guru Padmasambhava that was brought from Ti- bet by the monk who built the Gonpa. The Gonpa was also the seat of Rawabi Gonpa Lam Togden Tsewang Chophel. Lam Tsh- 33 Garmey Lhakhang Gradually, the landlord sold off his land and Garmey Lhakhang is located at Tungkhar, Nagtshang. Today, the structure is used and which is about 20-25 minute drive from preserved as Nagtshang cum residence. It is Tangmachu town. The Lhakhang is taken approximately twenty minutes walk from care by Tungkharpa and it is believed that the road point. Guru Rinpoche had visited the place. The Lhakhang is built under the cave and is sur- Dromashong Naktshang rounded by large rocks. There is no tangible story who actually built the Lhakhang.

The local community members say that Dromazhong Nagtshang was the residence On the cave where the Lhakhang is built, of Ugyen Choling. But later when the land- there are images of different animals. It lord system gradually got abolished, he was is also believed that on that cave there are compelled to move out. Today, the structure treasures hidden by Guru Rinpoche. One is owned by the community and every year thousand statue of Guru Rinpoche is housed the community conducts their annual rim- inside the Lhakhang. dro in the Nagtshang.

It is believed that, there was even hot spring Zhungkhar Nagtsang flowing from the cliff above the temple. But due to people’s negligence, the hot spring had dried up.

Gorgan Nagtsang12

Zhungkhar Nagtshang was built by Lam Khentse, the then landlord of Zhungkhar. In the olden days, the landlord system was The people of Zhungkhar were the workers quite a common practice. Gorgan was once (Drapa) of Lam then. Later Lama sold the ruled by a landlord called Ugyen Choling. land to his people and the Nagtshang is now privately owned. 12 Residence of the local leaders, landlords, rich individuals, etc. 34 Historical sites of Minjey Gewog Chengling Lhakhang Wangzhing Lhakhang

The local elders narrate that Wangzhing Lhakhang was built by Pema Lingpa while he visited Nagtsang that is located above the Chengling Lhakhang was built by Tsampa Lhakhang. It is believed that the people from Chedhey in early 1950s. Later the public of the nearby villages gathered in this place to Chengling renovated the Lhakhang. Today, receive Wang from the visiting Lam. Later the Lhakhang is accessible by road. the name of the place and Lhakhang came to be known as Wangzhing, which literally The Chengling community owned Lhakhang means offering place. The Lhakhang is -ac has the statue of Chenrig Zey as the central cessible by road. figure/main nangten. The central figure of this Lhakhang is Sangay Sengling Lhakhang Rabdhuen. Every year the Lhakhang organ- izes Wngzhing Ramda (tshechu).

Zham Lhakhang

Sengling Lhakhang was built by Lopen Rin- zin Dorji in the 20th century. It is connected by road. This community Lhakhang is cur- rently headed by Lam Sonam Thinley. Zham Lhakhang was built by Lam Ngola in The Statue of Chugchizhay is the central fig- 1950s. The Lam was one of the disciples of ure of the Lhakhang. It also has the statue Gyeltshen Truelku. of Guru and Yepamaey as its Nangten. The community organizes annual Drupchen in The Lhakhang which is about 30 minutes the Lhakhang. walk from the road point is owned by the community. The structure that stands at 35 current state was renovated by the public of Chusa Lhakhang Zham.

The central figure of this Lhakhang is Stat- ue of Chenrigzey, Guru and Tempa. It also houses other small statues of esteemed Rinpoches and Lams.

As one drives few kilometers towards the Gewog center, few meters to the left, one will see Chusa Lhakhang. This community Lhakhang was built by Lama Zhang in the 15th century.

View of Tangmachu village from Minjey

36 Historical Sites of Tsaenkhar Gewog Ap Moenlha built Mentshang Lhakhang in 1965 upon direction of Mani Lama. This Lhakhang is privately owned and it’s about few minutes walk from the road point. It has Tempa statue as the main Nangten

Dongtoe Lhakhang

Distance to Bangtsho & other places from the highway Phendeyling Dratshang Phendeyling dratshang was built in 1987 by the community of Domkhar and later it was offered to Lama Namkhai Nyingpo. This pri- vately owned Dratshang serves as a Lobdra and Shedra for about 25 monks.

A privately owned, Dongtoe Lhakhang was constructed in the year of 1990 by Late Cho- ni. Dongtoe Lhakhang has Chugchizhey as the main nangten.

Phengri Lhakhang

Phendeyling Dratshang is accessible by road. Guru Meshenma is the main Nangten of the Dratshang.

Mentshang Lhakhang

Phengri Lhakhang was built by Pema Wangdra in the 20th century. In an attempt to expand the size of the Lhakhang, it was shifted to present site from the previous one. The new structure was built in 2006. A privately owned, Phengri Lhakhang has Chugchizhey as its main nangten. It is about 10 minutes walk from the road point. 37 Takchu Lhakhang Dorji. It is located a few minutes walk from the nearest road point.

Tsangphu Lhakhang

While the exact year of its construction is not known, Takchu Lhakhang was once renovated by the community in 2001 un- der the guidance of Lam Sangay Dorji. The Lhakhang is currently headed by Lam Tshel- Tsangphu Lhakhang which stands at about trim Norbu. 5 minutes walk from the nearest road head was built in 1993 by Tsampa Sangay Wang- The main nangtens of the Lhakhang are di. It is a privately owned Lhakhang and has Tempa in the middle, Chenrizee and Tempa statues of Guru Rinpoche and Jambayang as in the right, and Guru and Terda in the left. the main nangtens.

Barchu Lhakhang Tshangphu Lhakhang

The old Tshangphu Lhakhang was built in Lam Karchung built Barchu Lhakhang in 1932 by a great saint called Neljorpa Sonam. 1979. This privately owned Lhakhang is Later the Lhakhang was shifted to the pre- about 10 minutes walk from the road point. sent site and expanded to a bigger structure Today it serves as Goendey to the gom- by his decedent Lopen Tshering Dorji. The chens studying in the Lhakhang. The main Lhakhang which is about 5 minutes walk nangtens of the Lhakhang are Chugchizhey from the nearest road point is privately Chagtong Chentong in the middle, Guru owned. Its nangten comprises of Chugchiz- Dewa in the right and Guru Nangsey in the hey (middle), Tempa (right), and Guru left. Nangshey in the left.

Kharphu Lhakhang Tshochen Lhakhang Karphu Lhakhang, which is owned by the This privately owned Lhakhang was built by local community, was built in 1964 by Lopen Lam Kuenzang Benza in the 20th century. 38 The Lhakhang which is a few minutes’ walk Tokaphung Lhakhang from the road point has Tempa (middle), Chenrizee (right), Guru Rinpoche (left).

Tokaphung Lhakhang which is about 5 hours walk from the nearest road point was built in 1974 by Lopen Medru. This privately owned Lhakhang has Guru Rinpoche as the central figure. Phomeydung Lhakhang A privately owned structure, Phomey- Umling Lhakhang dung Lhakhang was built by Lopen Kuen- zang Benza which was later renovated. The Lhakhang which is 4 hours walk from the closest road point has Chugchizhey as its main nangten.

Dramthang Gonpa

While actual year of establishment is not known, it is considered to be one among the oldest Lhakhangs. Lopen Benda built Umling Lhakhang and today it’s owned pri- vately.

The Lhakhang, which is a few minutes walk from the closest road point, houses statues Dramthang Lhakhang was built in 1984 by of Chenrizee, Yothpamey, Guru Rinphoche, Lam Kinzang Wangdi. This Lhakhang which Tshepamey, Zambala and Zhabdrung. is about 3 and a half hours walk was privately owned but later offered to the government. Shelmarchu Gonpa This Lhakhang serves as the meditation and reciting place for the local Tshampas. Shelmarchu Lhakhang which is about an hour and a half walk from the closest road The main nangtens of the Lhakhang are point was built by Lopen Singye Dorji in Guru Rinpoche (middle), Khenpo Buddisa- the 20th century. Currently, the Lhakhang tava (right), Gyalpo Thrisungdetshen (left). is registered under government’s care. The main nangtens of the Gonpa are Chugchiz- 39 hey (middle), Guru Rinpoche (middle), Namduelchodey Lhakhang Zambala (right) and Tempa (middle).

Namduelchodey Lhakhang is a newly built Lhakhang and functions as the Dratshang. This Lhakhang was built by His Holi- Drakhar Gonpa ness, Je Khenpo Trulku Jigme Choeda. The Lhakhang which is located on the top of a hill above Autsho town is connected by road.

Samtencholing Lhakhang

Drakhar Gonpa is a privately owned Lhakhang. It was constructed in 1981 by Lo- pen Jangchuk Dorji. The main nangten of the Gonpa is Guru Rinpoche.

Changchangcholing Gonpa Samtencholing Lhakhang is also a privately owned Lhakhang built in 1996 by Lopen Sangay Wangdi. The main nangten of the Lhakhang is Sachasherik Kunbab.

Tongphugang Lhakhang.

A privately owned Changchangcholing Goenpa was built in 1981 by Lam Kezang Tenzin. Its main nangtens are Tempa (mid- dle), Guru (left), Chenrizee (right).

Tongphugang Lhakhang was built in 1990 40 by Menlha. This privately owned Lhakhang Laygyel Dungkhor Lhakhang has Tempa (middle), Chenrizee (left), Guru (right) as its main nangtens.

Genra Lhakhang

Lhagyel Dungkhor Lhakhang was built in 1985 by Dorji Gyelthsen. The Lhakhang which is privately owned is about 10 min- Lopen Thinley Duba built Genra Lhakhang utes walk from the immediate road point. in 1972. It is a privetly owned Lhakhang with Sangay Yothpamey (middle), Guru (right), Lagyel Samtencholing Lhakhang Chenrizee (left) as the main nangtens.

Goney Lhakhang

Lagyel Samtencholing Lhakhang was built in 1972 by Lopen Tashi Phuntsho. This pri- vately owned Lhakhang is about 10 min- utes walk from the road point. The main nangtens of the Lhakhang are Chana dorji (middle), chenrizee (left), Tempa (right).

Goney Lhakhang was built by Pelden Dorjee in the 20th century. It is about 10 minutes walk from the closest road point. The cur- rent structure is the one which was rebuilt recently. This privately onwed Lhakhang is currently headed by Lam Kinzang Rangdol. Lhakhang’s main nangten is Guru Nangsey.

41 Bechen Lhakhang Bumdeyling Lhakhang

Bumdeyling Lhakhang was built by Lam Bechen Lhakhang is a community Pema Wangchuck in 1956. It is also a pri- Lhakhang. It was constructed by commu- vately owned Lhakhang with Chugchiz- nity of Wambur but was later handed over hey with Chagtongchentong as the main to Lam Kinzang. The Lhakhang houses the nangten. statues of Tempa (middle), Guru (right), Chenrizee (left).

42 Historical Sites of Maedtsho Gewog inyal Lhakhang. In the local dialect of that area, “Khi” means dog and “nyal” means slept. Every year, people from the nearby villages gather at Khinyal Lhakhang on the 15th day of the tenth month of the Bhutanese calen- dar to celebrate its annual festival – Ramda, meaning “rabney” or consecration ceremo- ny of the Lhakhang. It is not clear again as to what “Ramda” is associated with. Terton Pema Lingpa is believed to have renovated Distance to Gewog Centre from the highway this Lhakhang once. Some are of the view Khinyal Lhakhang that “Ramda” is observed to mark the conse- cration ceremony after its renovation while others are of the view that it is observed to mark the laying of its foundation by Gyelwa Lha Nangpa.

This community Lhakhang is connected by road.

Dowashing Lhakhang Dowashing Lhakhang is also known as Bamdir Lhakhang. It is located at the base of Khinyal Lhakhang is considered as one of the Bamdir village on the way to Zhongmay vil- sacred and oldest community Lhakhangs. lage. It is said that in the olden days, people Khinyal Lhakhang is believed to have been who traveled in and out from there used to built by Gelwa Lha Nangpa in 1228. halt for night at the palce where the present Lhakhang stands. However, the travelers An oral account relates that there are differ- taking night halt there were all the time dis- ent stories as to how it got its name – Khin- turbed by the devils and evil spirits dwelling yal Lhakhang. Local elders say that Khinyal in the area. Lhakhang is also referred to as Mon Tamny- en Lhakhang in the Buddhist scriptures. It is believed that its foundation stones were laid on the same day to that of Samye Monastery in Tibet. Tamnyen literally means that the news (Tam) had reached (Nyen) Kurtoed about the day of laying the foundation stone of famous Samye Monastery, which was It was based on this very reason that the peo- completed in 779 A.D. ple of the locality suggested to build a small temple at the place. Dowashing Lhakhang Another oral account suggests that the dog was built in 1228 under the guidance of of famous Drukpa Lama Choejay Drukpa Somrang Rinpoche of Bumthang. Kuenley slept at the present day location of the Lhakhang and hence it was named Kh- Dowashing Lhakhang is accessible by road. 43 Mukpakhar Lhakhang while on his way to Lhuentse area, saw Guru Mukpakhar Lhakhang was built by Lam Rinpoche upon reaching on the ridge which Kelzang Chophel in 1979. This privately is at same level as that of the Gonpa almost owned Lhakhang is about 40 minutes walk opposite to it. from the Gewog Centre. Choelung Truel Sung is the main nangten of this Lhakhang.

The Lhakhang looks like a golden vase sur- rounded by golden fishes in the right and left. Its crown appears like a parasol. It is believed that Terton Pema Lingpa in his dream saw a white man riding a white horse directing him to build a Gonpa above Khin- yal Lhakhang.

At that point of time Terton Pema Lingpa He then visited the place and found that it had come down from his seat at Kun- was associated with Guru’s meditation for zangdrag, Bumthang according to the longevity. After that it served as the pilgrim- prophecy of Khando to build eight Gonpas. age site from where people received bless- On his way, he came to the 7th century Kh- ings and religious protection. And it still inyal Lhakhang which was then dilapidated continues to serve the purpose to people and virtually falling apart. He supervised who are not able to visit Yamalung in Tibet. the renovation of the monastery and found- This Lhakhang was built sometime in the ed the Gonpa which he was directed in his late 1950s by Tshampa Tshetrim. The con- dream to build. secration ceremony was presided over by Beru Trulku Rinpoche, the father of 12th Mukpakhar Lhakhang is about 2 hours Gyalwang Drukpa Rinpoche who in turn walking distance from the immediate road was the successive reincarnation of Pagsam point. Wangpo. The Lhakhang houses statue of Guru Rinpoche as the main nangten. Yamalung Gonpa This Gonpa is a sacred place of Guru Thongthrong Lhakhang Rinpoche. Located almost secluded on top of the ridge overlooking the beautiful valley of Ungar village of Meadtsho, it is believed tantamount to visiting Yamalung monastery in Tibet where Guru Rinpoche meditated and got the blessings of longevity which got the same name “Yamalung”. The conch shell shape, Dzongkha vowel ‘ah’, rock café where Guru meditated, Uzha of Guru, Khandoi Baga, drupchu and footprints of Khandoma and Guru can prominently be seen there. It would take a whole day to complete visiting This community Lhakhang was built in 1989. the entire sacred place. It is about 15 minutes walk from the Gewog centre. It has the statues of Guru, Tempa, The sacred place was opened by Lama Kar- Lhamo and Warganmo as the central figure. ma Rabjam who was the disciple of Kar- It is said that the Lhakhang was built after mapa. The contemporary renowned Lama, the community witnessed unusual deaths of 44 people every year. Rawabi Gonpa Lam Tsh- Zhongmay Lhakhang ewang Chophel directed the community to Zhongmay Lhakhang was built by the local build the Lhakhang to prevent such deaths. community in the 19th century. It was built about 60 years back. The Lhakhang which is Pelphug Lhakhang about 10 minutes walk from the immediate road point has Choelung Truel Sung as its main nangten.

Mangdir Lhakhang

Pelphug Lhakhang is a privately owned Lhakhang. It was built by Late Khenpo Kar- po in 1986. The Lhakhang, which is acces- It is a privately owned Lhakhang built by sible by road, has Guru and Phurpa Namcha Sonam Jatsho in 1987. Located at 30 minutes Pudey as its main nangten. walk from the road point, its main central figure is Guru Tshepamey. Yokpaling Lhakhang Unggar Lhakhang

Lopen Ngawang Norbu built Yokpaling Lhakhang in 1984. It is about 2 hours walk This community Lhakhang was built around from the nearest road point. This private 70 years back. It is about 20 minutes walk Lhakhang has a Tempa as the central figure. from the closest road point. Its main nangten is Guru Statue. Kermademung Lhakhang This small private Lhakhang was built by Zowabi Lhakhang Tshampa Phuntsho in 1974. It is about an This community Lhakhang was built around hour walk from the Gewog Center. Its main 15 years back for the welfare of the sentient nangten is Guru Yedpamey. beings. Its main nangten is Chenrigzig.

45 Historical Sites of Jarey Gewog The Lake of the different story The Tshomen, before reaching Jarey, was The lake is known as Waga Pangtsho. Situat- said to have halted at Chang Chen Phu in ed on the mountain top of Jarey, the lake has Ganglapong. Still today, Chang Chen Phu neither a source nor an outlet for water, yet is said to remain marshy owing to the lake’s the volume of water remains same through- halt before its settlement at Jarey. Three days out the year. It is about five hours walk up before its arrival in Jarey, three geese were hill from Ladrong village. According to found at the present day Ngangel village. the legend, the lake came from Tokari vil- That too was found towards the evening. lage of Tsamang under Mongar Dzongkhag. Thus the place came to be known as Ngan- Despite the fact that it is a Lha Tsho(Holy gel, which means resting of the gooses. Af- Lake), it is said to be chased away by the ter three days, the family members of the people purposefully. Oral history has it that Tshomen could have all arrived at Jarey. The the powerful people used to visit the places deity approached a nearby house in person of great interest in the past. It includes beau- requesting for a night halt. The owner of the tiful lakes, hotsprings and beautiful places. house did not accept to accommodate them So, Waga Pangtsho, while in Tsamang, was in their house but rather told them to stay also one of the most beautiful lakes as it is in their field. The dry terraces were already today. But it was very burdensome to the overwhelmed in water after the deity stayed local people as the powerful people used to in the field. The next morning before the frequent it often imposing the public with lake left for present location, the deity left a compulsory free labour and meal facilities milk churner to the owner of the house as a for them. That type of abuses had forced the token of gratitude. people there to unanimously decide on pol- luting the lake by disposing faeces and dead After almost a decade of the lake’s departure bodies in order to compel the lake to leave from Tsamang, three people from Tokari that place. Sentimentally, it was painful for village visited the lake. By the time they the public to lose a Lha Tsho, although it is reached the lake site, they were drenched in believed to be blessing the village. blood. It is said that they all died as soon as they reached back home. Deeply hurt, the deity of the lake had to ulti- mately leave the place in search of a suitable Later, the milk churner is said to be taken place for it to settle. by the Jarey Zhelngo as they were the most powerful and influential people in Jarey Ge- wog.

46 Tri-coloured Stupa with One Base Ladrong Lhakhang

Beliefs are myriad when the spiritualism Ladrong Lhakhang is located at 20 minutes surpasses everything. It is this spiritualism walk from Gewog centre, Ngangney. It was that ensures us with wisdom, happiness and founded by Terton Drimed Lingpa. Ladrong peace. The practical aspect of the sense of literally means “village of Lama”. spiritualism is the construction of stupas. It is done with numerous intentions. While It was built on the ridge of the cliff facing some of the chortens are constructed to earn towards the south in order to subdue de- merits, others are done to subdue the evil mon. Gyalwa Jampa is the most important spirits. relics brought along with Terton Drimed Lingpa. Upon completion of construction, Tri-coloured stupa at Ngangel village under the consecration ceremony (Rabney) was Jarey Gewog is one of many chortens meant done by him on 18th day of the tenth month for subduing the evil spirits that harmed of Bhutanese calendar. Following, Ladrong human beings and cattle. The three differ- Rabney has gained popularity and people ent colours – Red, White and Black – were from as far as Mongar and Tashiyangtse meant to counteract and ward-off threats come to witness a day long Rabney. Later in from the evils of Lu, Dued and Tsen. It is 1970, Aja Lam Dorji Tenzin introduced five believed to have constructed to overcome days Tshechu which is similar to Lhuentse the threats by the local deity of Chakphula Tshechu. Annual Tshechu begins from 14th and Tsatichu. Before the construction of day of the tenth month of the Bhutanese that chorten, a big dog used to roam around. Calendar. The people of Jarey consider this Only after its construction, the dog disap- Lhakhang as soul protector and a highly val- peared. ued monument.

According to the people, a sound of a bear Ladrong Lhakhang is about 5 minutes walk and wild boar can be heard when the death from the closest road point. It is owned by of someone is likely to occur. Even a small the Ladrong community. Tsatichu lake also creates horrifying sound.

47 Jarey Lhakhang Jadrakchen Gonpa

Located magnificiently on the top of the ridges, Jadrakchen Gonpa is three hours walk from the Gewog centre. Cliff below the Gonpa resembles a bird and therefore, the Jarey Lhakhang is located just near Jarey Na- Gonpa is known as Jadrakchen. ktshang. It was built in the 20th century. Its about 5 minutes walk from the closest road According to Lam Sanga Dorji, it was built in point. 1937 by Lam Kinzang Dorji who was a disci- ple of Tokden Shacha Shri. The main Nagten of this Lhakhang is Lhasa Jowo which was gifted by Lam Sonam Zangpo.

48 The Unique Festivals of Lhuentse Dzongkhag Bhutan in general is rich in unique festivals four male and female gods. At present Chha which have been preserved for centuries. is celebrated to plead for wellbeing, wealth, While some districts have common festi- timely rainfall and blessing. vals, there are many sanctified festivals that are quite distinct and native to a particular The artists wear white shorts and shirts with community or district. red strips and rings made of cloths on their heads. Lhuentse Dzongkhag has various unique festivals that are exclusive and native to the It is also believed that, if community aban- Dzongkhag. Some of the distinguishing fes- dons to proffer in the form of Chha, the en- tivals of Kurtoed are “Chha”, “Prew” and tire community will be implicated with dis- Kharam which are celebrated by the people eases and starvation. of Kurtoed. Takila Chha The Chha in Kurtoed is referred to as “god”. The Chha celebration is one of the age old Cha is celebrated in unique ways by different traditions and offering made to the local localities. Gonpo and Gonmo13 dances are deities by the communities of Phagidung- common dances performed by the commu- Dromzhong, Gorgan-Tagmochhu and nities celebrating Chha, although the dances Kamdhar-Murmo. Takila Chha is celebrated might differ slightly. These dances are still for four days to make offerings to the lo- preserved in these communities. cal deities of Wokhor Zhelngo, Kharshong Zhelgngo, Chhami, Gyem and Lhamo. Each Similarly “prew” is celebrated in whole dis- day holds its own unique activities. trict under Lhuentse but in diverse manners. It is a general belief that the prew is celebra- Day one tion of Guru Rinpoche’s Birthday to make The event begins at Phagidung village from offerings to Guru Rinpoche. The similarity the evening of 13th day of the 7th month of in every community is preparing boiled red the Bhutanese Calendar. Fifteen people, 8 eggs for offering. male (including leader) and 7 female from Lower Tangmachu valley wearing tradi- Ney Pai Chha tional garments Kigo Shingka standing in Every year the people of Ney village under single line begin dance known as “Bro” at Gangzur Gewog celebrate Ney Pai Chaa Phagidung village. The group leader who from 7th day till the 14th day of the 8th is known as Bro Pon guides the dance. It month of Bhutanese calendar. is believed that the dance is an offering to Wokhor Zhelngo (Female) and Kharshong Ney is a rural community located under zhelngo (Male)14. Gangzur Gewog. During this festival, chha dances are performed by male and female artists. It is belived that, prior to the Bud- dha, Lha Tshangpa, in order to defend the people, approached in the menifestation of 13 Gonpo and Gonmo are also known as Mahakala and Maha kaley/ Pelden Lhamo and Yeshi Genpo by local 14 Wokhor Zhelngo and Kharshong zhelngo are the people and it is believed to be protector deity. head of the village 49 per Tangmachu-Khashiling joins the event. It is believed that the dance of the day is an offer to the local deity of Kusemphel. The -lo cal deity is known as Chammi which is sym- bolized by one of the folks from the com- munity. The community folks believe that Chhami male is nominated only from Dom- pola’s family of Kusumphel as per the direc- tion of an astrologer. The event commences with election of Chhami and ushering him to Baypazur. Once he arrives at Baypazur, he is offered with fresh food, locally brewed wine, fish, and bro dance led by Bropon. Chhami then blesses the local community. Day Two The celebration continues at Baypazur near big cypress tree close to Kusunphel village.

The local community then offers food, wine, (Cypress tree under which 2nd day celebration is tea, etc. to people gathered in their respec- held) tive places called Doksa15 (village group). The cluster of dancers extends reciting Bro Towards the evening, the Bropon and Bropa beneath the cypress tree. (dancers) see off the Chhami to his resi- dence, thereby ending the day long celebra- tion.

Day Three On the 15th day of the 7th month of the Bhu- tanese Calendar, the celebration of the third day Chha is held at Takila Lhakhang where present Guru Rinpoche’s Statue stands.

15 Doksa: during the Chha festival, different village com- munities have their own place designated to settle. The group of village community settled during the particular At the same time a new group Bro from up- day is called Doksa by local people 50 prevailing practice for this festival.

Throughout the festival phase, one of the interesting engagements is playing with the Boma16 (fried rice). The local elders recall that, during their days, ladies and male form groups and they used to play with the Boma, rubbing each other’s face with boma.

On the last day of the celebration, the 11 The two groups continue with recitation of Tshoplapa (owner) five from Tagmochhu the Bro and there is also a dance of Gonpo and six from Kharshong gathers at Baypazur and Gonmo, also known as Gembo and (near the cypress tree) and conduct demon Lhamo or Mahakala and Mahakale concur- propitiating. It is locally known as DHUE GI rently. The celebration is an offering made to TANGRAB. Gonpo and Gonmo. The celebration begins with a dance inside the Lhakhang for about In earlier days, the Dhue Gi Tangrab was 20 minutes followed by Bro dancing outside. done by killing a pig. The slaughtered pig When Gonpo and Gonmo dance outside the would be kept on a flat stone and CHAKMI Lhakhang, community starts offering foods who carries leave that symbolizes golden and beverages praying for good health and and silver seat of Chhami has to sleep near blessing. to pig and narrate his dream.

At present, instead of slaughtering pig, the Tshoplapa collects five kilograms of pork and makes offering by cutting it into 100 pieces, along with fruits and wine.

The day-long celebration ends with offerings to Chhami the boma, beverages and other food items at his house.

Kesibi Haa The people of Nyebi, Zhungkhar, Dangling The practice of two Bro groups fighting for and Manjabi communities celebrate the lo- the main trail above the Lhakhang is still cal festival called Kesibi Haa. It starts from prevalent. According to the local elders, the 17th day of the 7th month of the Bhuta- fight does not necessarily lead to either of nese Calendar and ends on 19th day of 7th the groups wining the trail but it’s a mere month of the Bhutanese Calendar. It is an tradition being followed as a celebration. To annual event for these communities. The some it appears quite funny. festival, according to the local elders, is be- lieved to be the consecration ceremony of During the festival, people stay in groups, Kesibi Lhakhang built by Lam Jigme Lingpa. usually in community groups. Early in the People there also sing Bro which too is be- morning, all the households prepare incred- lieved to be the offering of songs made to ibly delicious food and beverages to com- God during the consecration ceremony of mence the festival. Dances are also ingredi- the Lhakhang. ent of their celebration. The cross-invitation 16 Boma is product of Rice. Raw rice is boiled, dried of groups for sharing food and wine is also a and is fried in sand. 51 Day One tival, at least life of one person used to be The very next day after the offerings are taken away by the demons. Lam Jigme made to DHUE GI TANGRAB at Baypa- Lingpa’s meditation found out that, there zur, the celebration of Haa starts at Kesibi was Tshen (Demon that time) dancing at the Lhakhang. It falls on the 17th day of 7th place called Tai Gap Cha which is above the Month of Bhutanese calendar. The first day Lhakhang, who actually took life of the peo- celebration is called as Nubcham by local ple. Lam went to that place to get hold of people. In the morning, every household the demon. He wanted to drag the demon to visits the Lhakhang to offer Tsho (meal of- the place where people were witnessing the fering) to God. Haa to subdue it. But the Tshen refused to face the community and bunged in the for- On the first day, early in the morning, 12 est above the present Lhakhang. This is the people, 7 male (leader – Bro Pon, Doda- reason why the Tshen Cham (dance) starts mpa – captain, and 5 singers) and 5 ladies from that forest today. chant/sing Bro above the Chalibee village. In the afternoon, the people of Zhungkhar as- The dances, both bro and chams, make semble at the temple (Kesibi) to witness the round to all Doksa where people make of- group dance of Gonpo and Gonmo. Only ferings and seek blessings. People from dif- people from Zhungkhar witness the dance. ferent age groups play with the Boma (fried rice) rubbing on each other’s faces. People Day Two too participate in traditional dances. On the 18th day of the 7th Month of the Bhutanese calendar, the people from Nyebi, Day Three Zhungkhar, Dangling, Manjabi and from The final day of Haa celebration at Kesibi other communities meet for the main Haa Lhakhang will be marked with all replicas celebration. Community resides in group of dances in the form of masks being taken nearby the Lhakhang with delicious foods into meditation room. People can observe and beverages. The group is known as Doksa and seek blessings from these secret dances by community. Main Doksas are Zhungkhar only once a year. pai Doksa, Danglingpai Doksa and Nyepai Doksa. On this occasion, there are typically Rituals are performed by local monks where three performances - The Bro, Tshen cham people pray and wish for this festive con- and Gonpo Gonmo cham. The first half of vergence next year on the same day and get the day is engaged for Bro and Tshen Cham blessings for long life. and the rest of the day by Gonpo Gonmo dances and Bro.

It is believed that when Lam Jigme Lingpa completed the construction of the Kesibi Lhakhang, the group dance of Gonpo and Gonmo was performed during the concse- cration ceremony to pray for the wellbeing, good health, timely rainfall and good har- vest. The five-member dancers comprise of the dance leader, Gonpo, Gonmo, Chesung, local deity and Yamphala, who is believed to be Lam Jigmi Lingpa himself.

The local elders recall that during the fes- 52 Wangshing Rabney Kidlung Choepa It is believed that, Lam Gyelwa Lhanang- Kidlung Choepa is celebrated every year pa, who came from Sombrang Gonpa in from 14th to 15th day of the 11th month Bumthang, subdued the demon at Dragong of the Bhutanese Calendar. This festival is in Minjey, Lhuentse. The Lam, after subdu- celebrated at Kidlung Lhakhang in Gangzur ing the demon, blessed the people. In return, Gewog. the people offered land to the Lam and the place was named as Wangzhing meaning The celebration starts early in the morning “blessing land”. of the 14th Day of the 11th month of the Bhutanese Calendar. Although the first day’s Later, Terton Pema Lingpa built the celebration concludes with Nubcham, there Lhakhang and for the consecration ceremo- is also a midnight dance called as Re Cham. ny of newly constructed Lhakhang, Terton initiatd diverse Ter Chams (treasure mask On the second day, the people witness the Dances) which can be witnessed even today dances of Genbo and Lhamo for the entire during the festival. Thereafter, the festival day. Offering prayers and enjoying with va- came to be known as Wangshing Rabnay, rieties of food and beverages is part of this where Wang means blessing, Zhing means festival like any other festivals within the land and Rabney means consecration cer- Dzongkhag. emony of newly constructed Lhakhang.

The first day is celebrated with Nubcham by the local community. The Nubcham is held towards the evening of 24th day of the 7th Month of the Bhutanese calendar. Gonpo and Gonmo are major dances performed on the Nubcham day.

On the second day, dance of pig followed by treasurer dances of Zhana Chams, 12 animals birth signs dance and other secret dances are performed.

The festival concludes by dance of three male relatives. As per the local communi- ty, this three relative’s dance concludes the festival, because during the consecration ceremony of the Temple, three people from other hamlet came to witness the ceremony, but they arrived towards the nightfall when the ceremony was about to close. The three relatives went to visit Terton Pema Lingpa. Terton informed them that the consecra- tion ceremony had already ended, but still he made these three male relatives conclude the sanctification ceremony and even today whoever attains the festival gets opportunity to witness the dance of the three relatives.

53 Prew Celebration in Lhuentse Prew Schedule Place Schedule Kurtoed Gewog Jasibee village 10th to 13th day of the 4th month of the Bhutanese calendar Gangzur Gewog Zhamling village 10th to 15th day of the 4th month of the Bhutanese calendar Other villages 10th day of the 4th month of the Bhutanese calendar Minjey, Maenbi, Jarey & Meadtsho 10th day of the 4th month of the Bhutanese Gewog calendar

Prew is one of the unique festivals observed Prew Celebration at Jasabi, Dungkhar and celebrated in Lhuentse Dzongkhag. The Prew festival of Jasabi is believed to be People believe prew as a celebration to make associated to Guru Rinpoche. It is believed offerings on Guru Rinpoche’s Birthday. Prew that, when Guru Rinpoche was in Bhutan, is celebrated almost in all the Gewogs of he made a visit to Jasabi village and started Lhuentse Dzongkhag. The celebration rang- Prew celebration. es from a day to 3 days. The people of up- per Maenbi Gewog call the festival as Prew choed. Althogh known by different names, one thing common across the villages is the practice of boiling eggs in rubia cordifolia plant to change the colour of eggs to red. Some villages celebrate at home and some in Lhakhangs and in other religious sites.

Prew celebration at Minjey In Minjey, the Prew is celebrated on 10th (Offering of red eggs during the Prew festival) day of the 4th month of the Bhutanese Local elders also narrate that in one occa- calendar. People under Minjey Gewog cel- sion when the people of Jasabi village could ebrate Prew at Rewachen Nye, which is sa- not make offering to God (Lha Sayney), cred to Guru Rinpoche. Rewachen Nye is there were landslides, floods, diseases and located on top of hill. The people of Minjey famine in their community. The community gather at this holy place to offer their Prew consulted with one of the great Lamas and to Guru Rinpoche. On this day, the people thereafter the village community continued gathered there engage themselves by visiting to celebrate the Prew upon his direction. the Nye and gathering for delicious meals and drinks. People of Jasabi celebrate prew at Tergang Lhakhang from 10th to 13th day of the 4th Month of the Bhutanese calendar every year. During the celebration, people make various 54 food offerings to Guru Rinpoche and pray Kharam celebration in Tsaenkhar Gewog for wellbeing of their community. Kharam is the local festival celebrated in On the 1st day of the 4th month of the Bhu- Tsaenkhar Gewog. This festival falls on the tanese Calendar, every household in the 28th day, 8th month of the Bhutanese cal- village makes offerings of butter lamps and endar. The community believes that, this tshog. However, the main celebration be- festival takes away their bad luck of that par- gins from the 9th day of the 4th month of ticular year. the Bhutanese Calendar. On this day all the villagers gather at Tergang Lhakhang to per- On 27th day, to start “KHARAM” the vil- form rituals and to make offerings to God. lagers rub cows, ovens, houses, nearby sur- People spend their night at the Lhakhang. rounding and their bodies with a live rooster.

The Next day, on 10th day of the 4th month In the past, the people used to kill the rooster of the Bhutanese Calendar, they perform rit- for the meal, but today such practice is not uals and offer butter lamps and the Prew is followed any more. On the 1st day morning, marked by jumping dances. While returning people make a structure like a cow and paint from Lhakhang, the villagers pray to Guru it with red paint and start offering prayers Rinpoche and make wishes and they bring to it. Following that offering, they spend Norbu along with them (Nor Zhu). The vil- substantial amount of time preparing meal. lagers also sing Nyeor Jan and when they On that day, all the meals are prepared from reach at the celebration ground, the villagers dairy products, which is the most interesting sing Nyoer Jang Der Der Ja Mo Shar Du Der. part of Kharam celebration.

At the end of the day they all gather at an identified venue (Gup Dep Ugyen Tshering’s house) to receive blessings of long life.

55 Tshechu The Tsechu is an annual event for most of the Lhakhangs in the country.

SL. Name of the Tshechu Schedule 1 Tawsang Tsechu, Gangzur 30th day of the 11th month of the Bhutanese Calen- Gewog dar (BC) 2 Kabab Choling Tsechu, 9th – 11th day of the 9th month of the Bhutanese Khoma Gewog Calendar 3 Dungkar Tsechu, Kurtoed 8th – 10th day of the 11th month of the Bhutanese Gewog Calendar 4 Rawabi Tsechu, Maenbi 8th – 10th day of the 3rd month of the Bhutanese Gewog Calendar 5 Lhuentse Tsechu 8th – 12th day of the 11th month of the Bhutanese Calendar 6 Jangchubling Tsechu 28th – 29th day of the 10th month of the Bhutanese Calendar.

56 Potential day hikes and Trekking in Lhuentse Dzongkhag Hike to Lewachen Nye in Minjey Gewog spend some time walking towards Wang- One will have to drive about 10 kilometers zhing Lhakhang. After visiting Wangzhing on the road leading to Minjey Gewog centre Lhakhang, one could drive back to the ho- from the main road to begin the day’s hike to tel. As the last leg of the hike, one could also Lewachen. From there, visitors start hiking visit Chusa Lhakhang while driving back to to the Nye area. The hike to the Lewachen hotel. It is located just next to the road. Nye would entail a gentle walk followed by uphill climbing to the hill top where Nye is Trek to Phuning La via Bangtsho in located. The hike to this sacred place would Tsaenkhar Gewog be about an hour walk. There are two routes that would take the visitors to Phuning La, the first via Bangtsho Going around all the Nyes that is spread on and second through Rewa. a wide stretch of hill would take about 2 – 3 hours. From the site, one could get a good Drive about 22 kilometers from Fawan to view of Guru Statue at Takila, Bragwoong, Bangtsho village. At Bangtsho, one could Tongling, Zham and some of the beautiful spend some time exploring the myths asso- passes of Lhuentse Dzongkhag. ciated to Bangtsho Gyelpo. Bangtso Gyelpo was once the local king of Tsaenkhar. It is At Lewachen, one would enjoy scaning said that he was the emanation of Ludue through some of the rarest sites that are sa- who led the life of material luxury and un- cred to Guru Rinpochoe. As one enters the parral prosperity. He built a nine-storey un- Nye, one would come across a revered cave derground castle. At Bangtso, one could visit which is considered as a sacred site that con- the place where Bangtso Gyelpo built his tributes towards longevity of one’s life. Mov- nine-storey underground castle. The rem- ing further from there would take the visi- nants of his castle and entrance to his castle tors to two standing rocks of almost the same can be seen. size. It is said that in the olden days, people About an hour walk from Bangtso through used to visit these rocks every year to check a calm forest would take the visitors to a the growth of their height. One would also place called Shoksang. Further hike from come across two huge rocks with the one on Shoksang for about an hour would take the the right side with the finger print of Guru visitors to Damthang village. At Damthang, Rinpochoe. It is believed that Guru on his one can visit Damthang Lhakhang. On the way stopped there placing his hand on the way to Damthang, visitors will cross a place rock and checked if Nyalamdung village was called Tokaphung, which resembles a hump visible from there. Among many other sa- of an ox. cred sites within the area, one could also see the bathing place of Guru Rinpochoe. There A fairly relaxed hike for about an hour is a stone bathtub Guru used. On the stone would lead hikers to Tongkapangthang, a bathtub is a flat stone which Guru used to meadow to camp for a night. One would en- subdue a demon that disturbed Guru while joy refreshing environment of the place after taking bath on the very stone bathtub. long hours of walk.

After getting blessed with the sacred sites On the start of the second day’s hike, one of Lewachen, start hiking down on the would have to walk uphill for about two same trail to the entry point. From there, hours to Phuning La. Phuning La is consid- 57 ered as one of the highest passes in Lhuentse ing Lhadrong village for about an hour will Dzongkhag. At Phuning La, one can visit take one to the last leg of the program. After sacred Nyes of Guru Rinpochoe. A spec- visiting the Lhakhang, drive back to Autsho tacular view of Thrumshing La is possible and onward to hotel or other destinations, from there on a clear day. It is also said that as prefered. the view of the plains of Indian states can be seen on a clear day. After spending some Takila – Pelri – Karney Gonpa – Zarthang time at Phuning La, the rest of the day would Day Hike in Maenbi Gewog entail walking down through various land- This day hike would provide memorable ex- scapes passing Damthang, Teykhar village, periences of going through different types Phontey, Tadogang and to Ralichhu. From of landscapes and historical sites associated there, about an hour hike uphill will take with different historical backgrounds. This the hikers to Kharphu, the place from where particular hike would take one through the one would drive back to hotel or other desti- routes used in the olden days that are still in nations, as prefered. use. As one climbs uphill and walks through some plain areas, one will literally get im- An alternate route could also be followed mersed into the nature that offers diverse while trekking to Phuning La. On this route, flora and fauna to the delight of the visitors. the hikers would start from Budhur driv- One would be able to sight various flowers ing about 20 kilometers to Lhageyla. From and orchids blooming, diverse botanical there, trek to Rewa for about two hours and plants, birds and animals. after undertaking sightseeing in the area and vicinity, camp for the day in the meadow. On the start of the trek, one will be wel- comed by a magnificent Guru statue at The return journey trek would pass all the Takila, which is the largest Guru statue in places that are passed while hiking to Phun- the world. Takila is 14 kilometers drive ing La via Bangtsho. from the Lhuentse highway. Beside visiting Lhakhangs inside the Guru statue and en- Day Hike to Waga Pangtsho in Jarey Gewog joying the architecture of the statue itself, it is also a place to take photographs and get Drive about 15 kilometers from Autsho to oneself refreshed after a drive through wind- Jarey through the road going to Jarey Gewog ing road. centre and upon reaching Jarey, start the hike for the day. Hike to Wagapangtsho will With the blessings at Takila, one will then be approximately 4 hours through forest and start hiking to Pelri Gonpa which is located beautiful meadows. Almost half of the hike on the top of a hill. It will be around an hour to Wagapangtsho will be through the beauti- and half walk uphill through the oak forest ful meadows. On the way to Wagapangtsho, covered with beautiful orchids. Following a one could see Tshati Tsho (artificial lake) at a brief visit to Gonpa, one will have to contin- very close view. On a clear day, one could see ue hiking to Karney Gonpa. On this route, the view of Thrumshing La pass and other one will first walk for about half an hour smaller passes. easy trail on slightly plain areas followed by about an hour and a half upward climb to Following a refreshing moment at Wa- Gonpa. One would enjoy calm walk on this gapangtsho, walk to Jadragchen Gonpa trail which takes through a different vegeta- through the forest for about 2 hours. On tion. At Karney Gonpa, visitor will enjoy the this route, one could sight beautiful flowers far view of Guru Statue at Takila and villages and different species of plants. Further hik- downhill. ing downhill to Lhadrong Lhakhang pass- 58 around small Lhuentse town, which would give all together a different view of township.

Yodra – Lhuentse Dzong day excursion in Gangzur Gewog This day excursion is a relatively easier downward trek passing through the his- torical sites, oak forests and beautiful set- tlements downhill. One will have to drive about 23 kilometers towards Yodra before starting to descend towards Towsing Gonpa and Gosapang. On the way to Yodra, visi- (View of Guru Statue from Karney Gonpa) tors could stop briefly to visit Jangchubling Gonpa and enjoy the beautiful scenario One’s experience of the hiking will be fur- around and down hill. From Jangchubling, ther boosted as one walks to Zarthang for one could capture a good view of Lhuentse about an hour on a relatively easier trail. Dzong, Gangzur valley and other settle- On this route, one will pass through rela- ments down hill. tively thicker forest cover crossing some streams. At Zarthang, visit the Lhakhang, see the uniqueness of the cypress tree next to Lhakhang and enjoy the scenic beauty. From there about an hour walk downhill takes back to the road point to drive back to the hotel.

Takila – Lhuentse via Murmur Takila – Lhuentse day excursion is approxi- mately 6 – 7 hours hiking on the olden days trail. On this route, the hikers would enjoy (View of Lhuentse Dzong from Jangchubling good view of Lhuentse Dzong, Kurichhu, Gonpa) Tangmachu and Gonpa Karp among oth- At Yodra visitors will have an opportunity to ers. The trekkers would also enjoy the scenic visit Yodra Gonpa. At Gosapang, one would beauty of intact natural environment and enjoy a good view of Lhuentse Dzong, Gang- diverse fauna. zur and Jang village, Khoma Gonpa, etc. Further hiking for about an hour will take After getting blessed from the magnificent the visitors to Tongsing Lhakhang. Stop for Guru Statue and the surrounding beauty at a brief visit to Lhakhang and from there start Takila, start hiking towards Napzala. On the further descending towards Ngar through way, one would get opportunity to take pho- Nimshong village. A closer view for taking tographs. From Napzala gradually descend photograph of Dzong is possible from Ngar. towards Lhuentse Dzong for the last leg of Another hour or so further moving down the day excursion. At Lhuentse Dzong, one will take to Lhuentse Dzong, the last leg of would enjoy the architectural set up of the the day’s tour. A substantial amount of time Dzong on the top of the hill and also seeing could be spent enjoying the architectural the sacred relics of the Dzong. After spend- beauty of the Dzong which stands majesti- ing some time at the Dzong, drive back to cally on a top hill and seeing some of the rar- the hotel or other destinations, if any. If est sacred relics. desired, one could also stop briefly to go 59 Hike to Sangye Lodru and Zepadur in Kho- From Sangye Lodru about an hour climb ma Gewog uphill will take one to a sacred site call Zepa- After driving for few kilometers from dur. At Zepadur, among other sacred Nyes, Lhuentse town, one would come across a there is a rock on which one could see some diversion road to the left that goes to Kho- cereal crops growing throughout the year. ma Gewog centre. Further 5 – 6 kilometers Its call Matapai Lotho, which literally means drive along the Khoma River passing Kho- the crop which grows on it’s own without ma village will take one to another diver- anyone having sown the seeds. sion road going to Gonpa Karp. From there start hiking uphill towards Sangye Lodru. It will be about an hour climb to reach the sacred place called Sangye Lodru. One the way one would enjoy good view of Khoma village that appears at a very close distance, although the village is located right at the basement. Just before reaching Sangye Lod- ru, few meters to the right, one would come across a big rock on which Guru Rinpochoe has inscribed religious syllables. (View of Khoma village from Sangay Lodru) At Sangye Lodru, there is a Lhakhang sacred After the refreshing moment at Zepadur, to Guru Rinpochoe that houses some of the trek down to Khoma village on the same rarest relics. Adjacent to the Lhakhang is the route. At Khoma, one would get opportunity Khadro’s Drupkhang (meditation place) in a to see women in groups weaving Kishuthara, beautiful cave. On the roof of the cave, one the signature textile native to Khoma village. can see the fingerprints of Guru Rinpochoe. One could also undertake a brief tour go- It is believed that the fingerprints on the roof ing around Khoma village and visit Khoma of the cave indicates Guru Rinpoche using Lhakhang. his power to enlarge the cave to make more comfortable place for the Khandro to medi- tate.

(A cave on the way to Sangay Lodru on which Guru inscribed religious syllables) A few meters above the Lhakhang inside the rock is Guru Drupkhang where he medi- tated while in Sangye Lodru. It is believed that Sangye Lodru is very sacred historical site with wish fulfilling potentials.

60 Meadtsho – Yamalung Trek in Meadtsho flora and fauna. One could also see differ- Gewog ent types of birds. Ayilhamo is considered This trek will take visitors to one of the sa- as one of the highest passes in Lhuentse cred places of Guru Rinpochoe in Meadtsho Dzongkhag and it provides amazing view Gewog. The hike to Yamalung will be ap- of some of the popular passes within the proximately 3 hours from the road point. Dzongkhag. At Ayilhamo, one could have a At Yamalung, hikers could visit Yamalung good view of Singye Dzong, Pemey La, Ro- monastery which is situated on top of the dung La, Phuning La, Thrumshing La, Mt. ridge overlooking beautiful valley of Ungar Kulagangri, Lhuentse Dzong, etc. village. Yamalung serves as important pil- grimage site as it is sacred to Guru Rinpo- After having a memorable night halt at choe. The conch shell shape, a religious syl- Ayilhamo, next morning, start trekking to lable ‘Ah’, a cave where Guru mediated, Uzha Ngangsar. The trek to Ngangsar will be about (hat) of Guru, Khandoi Baga, drupchu and 2 hours walk. Enjoying the scenic beauty of footprints of Khandom and Guru can prom- the nature, continue hiking towards Nyebi, inently be sighted. the last leg of the trek from where one will be picked up by the transport group. From This trek could be customized based on Nyebi, drive to Takila for refreshing moment one’s interest. Those intending for shorter going around the statue and the Lhakhangs trek could trek back from Yamalung to road inside the Guru Statue. point and drive back to the hotel. There is also a possibility of making night halt at Yamalung and extending the program by a day for trekking to other places. On the return journey, one could trek uphill from Meadtsho to Rawabi Gonpa under Maenbi Gewog. The trek on this trail would be about an hour to two. After briefly halting for sightseeing at Rawabi and visiting Lhakhang there, drive back via Takila. At Takila one could stop for visit to Guru Statue.

Trek to Ayilhamo in Maenbi Gewog The two-day trek to Ayilhamo will take one through refreshing meadows and thick for- est filled with blanket of native flora & fauna. From the nearest road point, walk towards Kesibi Lhakhang for about an hour. At Kes- ibi, stop for a brief visit to Kisebi Lhakhang. Further half an hour walk from Kesibi will take one to Dungkarcholing. Dungkar- choling used to be the popular area for the people of Zhungkhar and Neybi to collect construction materials.

About 5 – 6 hours hike towards Ayilhamo will take one through the diverse landscapes and botanical species. On this route, one would be able to sight different species of 61 Trek to Kinzangtse & Binapang via Gonpa- karp Drive a few kilometers on the Lhuentse – Mongar highway and take a diversion road to the left, which goes to Khoma Gewog centre and onward to Gonpakarp. Gonpa- karp is 18 kilometers drive from the main high way. After reaching Gonpakarp, start hiking uphill towards Kinzangtse and Bina- pang. Hike towards Kinzangtse and Bina- pang will be a memorable experience walk- ing on olden days routes passing through View of Khoma Village from Gonpakarp calm and peaceful forest. On the way one would come across diverse flora and fauna. At Kinzangtse and Binapang, one will come across beautiful meadow for the sightseeing and camping.

After spending a memorable night, trek down back to Gonpakarp. At Gonpakarp, stop briefly for visiting the Lhakang. From Gonpakarp one would get spectacular view of Lhuentse Dzong, town, Guru Statue at Takila, Khoma village and many others. View of Guru Statue from Gonpakarp

View of Lhuentse Dzong and Town from Gonpakarp Trekkers would enjoy trekking downhill passing through Karphu Lhakhang and Baptong village. After visiting Karphu Lhakhang, walk down to Baptong village and from there, drive to Khoma. At Khoma, make a brief stop for village tour where you will come across women in group weaving Kishuthara, the signature textile of Khoma village.

62 Rodung La Trek Lhuentse – Singye Dzong Trek Rodung La trek is a fairly hard trek that Lhuentse – Singye Dzong is a three day trek would go through trail involving steep climbs towards north-east of Lhuentse through the and descends. The route, which served as an untamed alpine forest. important trade route in the past, is now used as a hiking trail. On this trek route, Singye Dzong is located at an altitude of trekkers would pass through alpine forest, more than 3,000 metres above the sea level. meadows, passes and array of biodiversity Singye Dzong in Kurtoed is sacred to Guru which give an incredible experience. This Rinpochoe as Guru meditated there during trail will lead visitors to Bumthang in the the 8th century. Today, it serves as one of the central Bhutan and to Trashiyangtse in the important pilgrim sites for people across the east. However, one wishing to start the trek country. According to legend, Guru Rinpo- from Lhuentse could customize their itin- choe, in the mid 8th century, attempted to erary based on one’s preference. One could suppress the demon King, Khikharathoed, choose to trek either towards Bumthang who was exiled from Tibet. The demon or Trashiyangtse based on one’s interest. escaped the wrath of Guru Rinpoche and Tangmachu in Lhuentse could be the start- moved to Khenpajong where he suppos- ing point for the trek to Bumthang and edly established his own kingdom. Follow- Trashiyangtse. Trek towards Bumthang is ing the suppression of Khikharathoed, Guru about 6 days and it would take about 4 days Rinpoche moved to Singye Dzong. to take towards Trashiyangtse. Singye Dzong is supposed to have an in- For Lhuentse – Bumthang trek, start hik- ternal division of eight dzongs. The other ing from Tangmachu towards Khinyal in dzongs are Rinchen Dzong, Tsemo Dzong, Meadtsho Gewog passing through some of Gawa Dzong, Dulwa Dzong, Namkha the rare monuments on the way. At Khin- Dzong, Drakri Dzong and Pema Dzong. yal, one could visit Khinyal Lhakhang which is believed to have been built by Gelwa Lha Singye Dzong’s sanctification received fur- Nangpa in 1228. Here, the visitors would ther grandeur following the treasure dis- be offered with paraphernalia of captivat- covery by the 19th century treasure discov- ing scence & monuments for sightseeing & erer Zilnon Namkha Dorji. A treasure called photography. Tse-Drup-Chimi-Sogthg – the religious scripture containing the path to prolong life The second day of the trek would see one was discovered from the site. taking through villages of Drula, Kulay- pang, Bulay and Ungaar, before reaching Pemi where the day’s night halt would be. On the third day of the trek, one would pass through Rodung La (4,160m above the sea level), which falls within Pemi – Phokphey stretch trail. The remaining days of the hike towards Bumthang will take one through bamboo, hemlock and alpine forests and meadows where most of the campsites would be. One would pass through Phephe La pass (3,353m above the sea level). As one approaches towards the destination, one would come across temples such as Ngang Lhakhang and Thangbi Lhakhang. 63 Trek to Nye Khenpajong Nye Khenpajong is located in the extreme Other Entertainment northern reaches of the Kurichhu, which Activities is nearly a three-day walk from Lhuentse One could explore undertaking rafting in Dzong. The site is remote and accessible Kurichhu River. There is a potential of raft- only through extremely risky path. It was ing from Lhuentse all the way down to Aut- in Khenpajong, Guru Rinpochoe subdued sho, which is roughly 40 km distance. demon King Khikharathoed and then hid Khenpajong as a baeyul (a sacred hidden One could also witness live demonstration land). of earthern pot making at Gangzur. Earthern pot making as an art is on the verge of dying. Khenpajong was inhabited between 1939 Today, there are only one or two households and 1961 by Lam Sonam Zangpo. It was a working on this trade for supplementary community of about 62 households, all de- income generation.While in Lhuentse, it is voted to religious pursuits. However, the vil- worthwhile to watch local women making lage was entirely abandoned because of ten- earthern pot. sions resulting from the Sino-Indian war of 1962. Khenpajong is quite close to Tibetan border.

In addition to sacredness by itself, Khen- pajong is revered because of the nine hot springs to the south and three to its north. The hot springs in the south emit thick fumes of vapour, covering the full length of the cliff where the springs emanate. Three hot springs form natural stone tubs set amazing reflection against the cliff -it self. There is a cold stream which runs close to the hot springs. It is believed that when Guru Rinpoche created these hot springs, evil spirits tried to disrupt him by sending a bigger cold stream from the top of the cliff. However, Guru Rinpochoe diverted the stream through a separate channel without affecting the hot springs.

The three hot springs to the north are called Yonten Kuenjung. They have great curative powers and Guru Rinpoche himself had prophesied that Yonten Kuenjung would benefit people more than he could.

64 References

1. Historical write-up on historical sites, associated myths, legends and history of Lhuent- se Dzongkhag. 2. History of Khenpa Jong. 3. The Spider & the Piglet. 4. Profile write-up of 8 Gewogs. 5. Personal interviews. 6. Online references (websites, un-published papers, news articles, etc).

65

Research & Policy Department Bhutan Chamber of Commerce & Industry P.O.Box # 147 Thimphu, Bhutan Telephone: +975 2 322742/324254 Fax: +975 2 323936 E-mail: [email protected] URL: www.bcci.org.bt

Planning Unit Dzongkhag Administration, Lhuentse, Bhutan Telephone: +975 4 545182 URL: www.lhuentse.gov.bt