Dzongs of

Madhu Rajput Lucknow University, INDIA

Abstract An attempt has been made in this paper to trace the various Dzongs of Bhutan around which the life of every Bhutanese revolves. The seat of administration, religion and higher learning, Dzongs present the high watermark of Bhutanese architecture, introduced in Bhutan by . To fulfil the purpose of a military observation post Dzongs were mainly built on sites overlooking valleys. Zhabdrung , was the greatest builders of Dzongs who undertook the constructions of six Dzongs across Bhutan. Mainly constructed with wood and stone, they had to survive the rage of frequent fires and natural calamities. However, the resilience of Bhutanese government and people has succeeded in rebuilding and sustaining these unique architectural and historical marvels over the centuries. The paper presents an outline of the great intricate architectural plan of the Dzongs as well as their multifarious utilities, in addition to providing a glimpse into their cultural significance as being the sacred sites of annual religious festivals known as Tsechus. Thronged by visitors from far and wide the Dzongs come alive with colourful famed masked dances being performed. A symbol of Bhutanese ingenuity, creativity and authority, Dzongs form the centre piece of Bhutanese socio-cultural, religious and political life. Any imaginable aspect of life for Bhutanese remains incomplete without a detailed study of Dzongs. The paper intends to provide an insight into this riveting thread of Bhutan.

KEYWWORDS: Dzongs, Architecture, Culture, Political Life, Religious Significance Introduction Under attack the whole population of the val- ife in Bhutan is inseparable from Dzongs ley would take in the dzong. They were which depict their beliefs, and dominate also used for stocking food grains in times of Ltheir religious as well as political life. emergency. The dzong was the seat of the re- These are the carriers of rich Bhutanese heri- ligious Head which continues till today. Inside tage and history and each has a story of its the dzong, there is a monastry where monks own. Since ancient time, these have been the reside, study and pray. In Bhutan they symb- seat of power. Located strategically at those olised the power centre of administration and points which were outside the preview of at- religion. Till today the functions of the dzongs tacks, the dzong system is Tibetan in ori- are the same except their defensive uses. gin and was introduced Bhutan by Gyalwa Construction Style of Dzongs Lhanampa, a Tibetan monk who came to The dzongs are designed with enclosed 1 Bhutan in 1153 A.D. from Desung. courtyards with an internal division between Dzongs form an integral part of Bhutanese those areas dedicated to the monastic body life. The word Dzong means a ‘castle’ or a and centres for civil administration. Deviations ‘monastry’. In earlier times, dzongs were from standard, square-unit patterning were used for defensive purposes. Now these are generally due to the physical characteristics used for administrative as well as religious of the terrain. The structure of the dzong purposes. They were built on a cliff or ridge. consists of heavy-load bearing walls made of 1. Das Nirmala, The Dragon Country (A History stone masonry, which gently taper from the of Bhutan), Orient Longman, New Delhi, 1973, foundations to the roof. Construction mate- p. 55. rials of mud, stone, and timber comprise all 24 Dzongs of Bhutan other features of the dzong including windows, Almost without exception, there is a path doors, flooring, and roofing. for pious circumambulation around the utse, The habitable rooms are normally found marked by a continuous row of prayer-wheels on the upper levels of a dzong, where the outer set into the niches at the base of the build- wall consists of timber and mud construction ing. These prayer-wheels are cylindrical with that allows more leeway in construction due to painted on the outer surface and are its lighter weight and plasticity of form. The filled with prayers written on paper. In order vertical emphasis reflected in overall size and to pay respect to the temple and its deities, decoration serves the purposes of both defense the pilgrims circumambulate the utse clock- and aesthetics. Windows and cornices form the wise and turn the prayer-wheels. Every turn main decorative elements in the white outer of the prayer-wheel carries the religious mes- walls, though windows at the lower levels are sage painted on the surface and written on small and modest, sparsely decorated if at all, the pieces of paper inside, out over the world. with sober wooden frames set into the heavy The prayer-wheels are usually placed in their stonewalls. The higher one ascends, the larger niches in front of slates with carved images and more ornamented the window become. of the Buddhas, the , saints, ma- hasiddhas or . A tower-like structure, or utse, is located in the center of the courtyard, forming the Rough but beautiful large flat stones flank core of the dzong and containing the main the courtyard called the dochen enclosed by temples. It is the most important space within the outer walls of a dzong. As there is a clear the dzong and is usually a multi-storey struc- division between the monastic body and civil ture, square or oblong in plan. The most sa- administrative center, there is usually more cred space within the utse is the lhakhang, than one dochen. Along the sides of the do- which means ‘house of god’, rendering an over- chen, the outer structure of the dzong general- all equivalent of ‘temple’. Statues of Buddha, ly consists of two or three storey with inward- Guru , bodhisattvas, and other saints facing decorated arcades. These structures are placed in the lhakhang. house the living quarters and classrooms for the monks in one part of the dzong and the In order to reach the lhakhang, one has to administration offices in the opposite part of cross the tshokhang, more commonly known the dzong.2 as kunrey. Kunrey is the large hall where the monks gather several times in a day for Dzongs across the country vary in size, prayers and other religious activities. In most although their basic structure remains the of the dzongs, the tshokhang is flanked by one same. Some of the important dzongs are as or more smaller shrine rooms, which are de- follows: voted to a variety of deities and saints. In all – Dogar Dobji Dzong, of these spaces the walls are richly adorned – Byakar Yulgyel Dzong, with murals. – Gasa Tashi Thongmon Dzong, Before entering the tshokhang, one has – Zhongar (Mongar) Dzong, to pass through the gorakha, which literally means “mouth of the door”, This is a half open – Paro Ta Dzong, space, with walls on three sides, whose open – Dzong, side faces the courtyard. There are no stat- – Zhemgang Dechen Yangtse Dzong, ues in the gorakha, but rich murals adorn – , the walls. These are normally devoted to the guardian kings of the four directions or are of 2. Dorji, C.T., A Brief History of Dogar Dobji Dzong, different types of . Fortress of the Dragon, National Museum of Bhutan, Paro, Second Edition, 2009, pp.12-13.

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– Tango Dzong place where Zhabdrung decided to build the – Dzong Dzong was occupied by a demon harming the travelers who often stayed during the night. – Lhundrup Rinchentse Dzong Zhabdrung visited the place and subdued the – Trashiyangtse Dzong demon, banishing her into the rock on the hill – Druk Gyal Dzong where the present Dzong is located. The Dzong – was constructed enclosing the rock ensuring – Dzong the imprisonment of the demon. Hence the Dzong derived its name as Simtokha from the – Haa Dzong word sinmo (demon), Do (stomach), Kha (on) – – Dzong the Dzong on top of the demons stomach. Dzongs, lhakhangs and chortens are At the age of 36, in 1629 corresponding unique examples of architecture which was to the 11th Rabjung and Earth Snake Year introduced by Tibet to Bhutan. Dzongs were of the Bhutanese calendar, he laid the foun- mainly built on sites overlooking valleys. dation of the Dzong. The construction of the Simtokha Dzong (Sanga Zabdoen Dzong was undertaken by Tango Chhoje Mipham Tshewang Tenzin with assistance Phodrang) from Zhabdrung’s devotees and disciples. Simtokha Dzong was the first dzong to be The Dzong was successfully completed in constructed by Zhabdrung Ngawang Namgyal, 1631 corresponding to the Iron Sheep Year the greatest builders of Dzongs in Bhutan who of the Bhutanese calendar after two years. undertook the constructions of six Dzongs to The Dzong was named as “Sanga Zabdhoen consolidate his newly acquired domain in Phodrang” (Palace of the Profound Meaning western Bhutan and to defend himself from of Secret Mantras).3 both the internal foes and external enemies. The location of the dzong has a great his- torical significance. The present place where One of the oldest is Punakha Dzong. the Dzong stands was the crossroads of the Situated on a stretch of land where two three prominent western regions of Sha rivers – the Phochhu and the Mochhu con- (Wangduephodrang), Wang () and verge, Punakha Dzong was the second Dzong Pa (Paro). The intersection was marked by to be built in Bhutan. Zhabdrung Ngawang three stones that belonged to the people of Namgyel built it in 1631. It was named Punakha, Thimphu and Paro. In the middle of Punthang Dechen Phodrang Dzong or ‘the these three stones was a piece of land known Palace of Great Bliss’. as Sem – to kha or Sem – Dokha with a tem- Punakha became the capital of Bhutan ple built on it. This temple was later gifted where the successive Desis administered the to Zhabdrung by Lam Pangka Shong. History country through the Dual system of govern- says that a prophecy was made by one Tibetan ment. It served as the seat of government known as Lama Zhang that Zhabdrung until the reign of the second king Jigme Ngawang Namgyel after his arrival to Bhutan Wangchuck. The negotiations with the British would build a Dzong at the junction of three envoys all took place in this Dzong. It was also western lands. As a gesture of fulfilling the the place where Ugyen Wangchuk, Bhutan’s prophecy and soliciting the offer of Lama first hereditary king, was crowned in 1907. Pangka Shong, Zhabdrung decided to build The first session of the National Assembly of the Dzong. Bhutan was also held here under King Jigme The area was inhabited by many de- Dorji Wangchuk in 1952. mons and legend has it that the particular 3. www.bhutan2008.bt 26 Dzongs of Bhutan

Disasters have struck Punakha dzong re- boulders and concrete blocks placed into the peatedly. It had to be rebuilt several times riverbed. and always to the original specifications. It For the security of the people using the was damaged by fires in 1780, 1789, 1802, bridge in future, invisible steel elements have 1831, 1849, and in 1986. There was a massive been incorporated to stabilize the high bridge earthquake in 1897 and a devastating flash arch and prevent it from twisting or falling flood in 1994 when the Dzongchhung, which sideways. houses the images of the Lord Buddha and Construction began in mid 2006, two years Dupthob Ngagi Rinchhen was nearly washed after the Pro Bhutan Association was ap- away. According to a common folklore, the proached by the then Prime Minster Lyonpo then Zhabdrung had taken a disliking to Sangay Ngedup. The completion of Puna Punakha; therefore in 1835 he summoned a Mochhu bazam marks the close relationship flood upon the area, damaging the Dzong. The between Bhutan and Germany and celebrates Desi repaired the Dzong in 1849. Another fire 100 years of monarchy in Bhutan.5 in 1986 caused considerable damage to the south-West corner of the Dzong, which was Tashichho Dzong the home of the . Known as “The Fortress of the Glorious In 1969, Tibetans attacked Punakha to re- Religion”, Tashichho Dzong is the most im- cover the relics of Ranjung Kharsapani, but pressive building situated on the banks of the were defeated. In honour of the protective dei- Wangchu (Thimphu River). ties that is deemed to have played a key role Tashichho Dzong was built in 1641 by in the victory over the Tibetans, Zhabdrung Zhabdrung Ngawang Namgyal and recon- had an additional chapel built in the Punakha structed in 1962, by the Late King, His Dzong. The Punakha Damchoe is held to com- Majesty, King Jigme Dorje Wangchuck. The memorate this famous victory every year.4 Taschichho Dzong was built in the late 1700’s The latest edition to the Dzong is the wood- and also serves as the home of the Central en bridge (Bazam) built in May 2008, with the Monastic Body. German assistance. The only wooden bridge, In 1216, Lama Gyalwa Lhanangpa built the with the longest unsupported span worldwide, Dho-Ngen (blue stone) Dzong on a hill above considering the applied structural methods, the Thimphu, where Dechenphodrang now stands. 55 m long Puna Mochhu bazam at Punakha When Zhabdrung Ngawang Namgyal came to was opened to the public on 28 May 2008 by Bhutan in the 17th century, the lhapas were Prime Minister Jigmi Y Thinley and executive completely crushed and the Dho-Ngen Dzong chairman of Pro Bhutan Association, Harald fell into the hands of Zhabdrung. In 1641 N Nestroy. Zhabdrung the Dho Ngon Dzong was rebuilt A sleek creation of Walt+ Galmarini AG, and named as Tashicho Dzong (Fortress of the a renowned engineering company specialized Glorious Religion). In 1694 it was enlarged in designing bridges, the bridge is the proto- by the 4th Desi Tenzin Rabgye. During the type of a hybrid construction, using a mix of reign of the 5th Desi Gedun Chophel in 1698 medieval traditional designs and innovative the Dzong caught fire and was restored. The modern technology. 10th Desi Mipham Wangpo built the lhakhang inside the Tashichodzong. In 1747 Since the Dzong and the bazam come under the Dzong was enlarged at the initiative of the the “red area” of potential danger from glacial 13th Desi Chogyal Sherab Wangchuk. lake outburst floods, the new concrete founda- tion has special protection with thousands of During the reign of the 16th Desi Sonam Lhendup and the 13th Je Khenpo Yonten

4. Ibid. 5. www.kuenselonline.com, 12 May 2008.

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Thaye the Dzong caught fire for the second dzong in 1966. The Ministry also took great time. The two proposed to then build the interest to renovate Ta dzong and further, Dzong at the site of its current location. In constructed a motor-able approach road and 1777 during the time of the 18th Desi Jigme developed infrastructure around the dzong. Singye the Kunre of the Dzong was renovated After renovation of the dzong, the third as it was totally dark. It was further reno- king commanded the collection and display vated by the 25th Desi Pema Cheda. The 32nd of significant cultural artifacts in it, thus es- Desi Phurgyal installed many new statues. tablishing the National Museum of Bhutan in In 1869, the Dzong caught fire and was 1968. The museum became a separate entity afterwards extensively repaired. The late king within itself from 1969 and continued to col- had the Dzong rebuilt lect artifacts from the government and pri- from 1962 to 1969 and made the building into vate donations to form full time exhibits. In the new capital.6 1974 electricity was installed in the museum and standard exhibit showcases were built. Paro Ta Dzong The museum is restoring and preserving the Paro Ta dzong is located about five and valuable and irreplaceable objects for future a half kilometres from the Tshongdue town generations of Bhutanese, while a and is built in between the palace of the venue for cultural interface with visitors to Hungrel Ngonpa and famous ancient Donam the country. Today there are over 3000 arti- Dzong. The Ta dzong is situated near the an- facts in the museum.7 cient Gonsakha temple and 500 meters above . Paro Rinpung Dzong All the material used in the construction Situated 55 Kms from Thimphu Paro dzong of the dzong was locally available. The dzong was referred to as Hungrel Gonsarkha in ear- is seven storied and is divided into many cells lier times. It was founded by Drung Gyalchog. within its building and sizes. Ta Dzong being The imposing dzong which was made at the a war fortress had a security system inside backdrop of the mountains can be entered it. There was also a hidden path connecting through a wooden bridge on the eastern side. the main Rinpung dzong with the river below, (river) forms a natural defense to used for fetching water through the tunnel in the west which is bridged only at one point. times of war. Its architecture is a fine example of Bhutanese The builder of Ta Dzong was La Ngonpa art. This large rectangular building surrounds Tenzin Drugdra, who was the second temporal a hollow square, in the centre of which a large ruler in 1656 and he ruled for twelve years. tower with seven storey. The outer building 1649 is the ascertained year of construction has five storeys. An interesting feature is the of Ta Dzong. Its foundation has been laid on gateway on the eastern side, ornamental and the right side of the holy syllable Hung and beautifully engraved, which leads straight to main entrance facing west and back of the the third storey. A huge about dzong faces east. The round passages inside 10 ft. high is located here which is turned by Ta Dzong are designed and constructed to a catch which is so arranged that at each turn trap and halt the moment of enemies. a bell is rung.8 Ta Dzong lay dormant and unused for a long time which resulted in a gradual decline of 7. Namgyal Dorji, The History of Paro Ta Dzong, Fortress of the Dragon, Proceedings of the 4th its stability. His Majesty the Third King Jigme Colloquium, The National Museum of Bhutan, Dorje Wangchuck commanded the Ministry of Paro, Second Edition, 2009, pp.170-173. Development to renovate the dilapidated Ta 8. Das Nirmala, The Dragon Country (A ), Orient Longman, New Delhi, 1973, pp. 6. www.bhutan2008.bt 77-78. 28 Dzongs of Bhutan

Paro dzong was the main centre of gover- and significant artifact was once and for all nance and it withstood many past invasions lost to the power of nature. from Tibetans and Mongolians. The sessions of In the same year that Dumchog Dzong was Bhutan’s National Assembly were held in this reduced to rubbles by fire, Gongzim Ugyen dzong since second session till 1968. It was Dorjee took charge to build the new Dzong. also the centre for signing of many friendly The people of the four Geogs were summoned treaties. In 1969 the socio-economic develop- to contribute their labour tax during the en- ment was initiated from Paro. tire renovation period. The new Dzong which Haa Wangchuk Lo Dzong was to assume the functions of the ruined Dumchog Dzong was built about a kilometer Because of its location, being near to the away from the debris of the Dzong. A pre- border of Tibet, the dzong has a strategic fix, Dzongsar meaning the new Dzong, was importance. The Dzong as any other in the added to the new name of the Dzong. Hence, country also had a Ta Dzong (watch tower) the Dzong was called Dzongsar Wangchuk Lo for the purpose of detecting any enemy ap- Dzong.9 proaches from afar. This Dzong was built in a place called Dumchog and it was also At present the dzong has been given to called Haed Dumchog Dzong. In addition to its the Army where military training to the military and secular purposes, the Dzong also Bhutanese soldiers is being imparted by the became a reservoir of grains, which could be Indian Army. distributed to the people should there be any Wangdue Phodrang Dzong kind of natural disaster in the region causing famine. Wangdue Phodrang Dzong was found- ed by the Zhabdrung in 1639. Zhabdrung Another oral tradition has it that anoth- Ngawang Namgyal was supposedly at Chimmi er reason why the Dzong was built in this Lhakhang in Punakha when he met a decrepit place was to hold back the evil influences old man who described a ridge in present day of the serpent deities upon the lives of the Wangdue Phodrang as a ‘sleeping elephant’ people and their livestock. This place, where and told him he would unite the country by the Dzong was built, was a place well known building a Dzong on the ‘neck’ of the ridge. for the abundance of serpent deities. People The Zhabdrung, surmising the old man to be say that there were about hundred and eight Yeshey Gonpo (Mahakala), took his sugges- such serpent deities in and around that place. tion and sent forth a noble to scout the area. Even after all these years, some of the As the emissary drew close to the area, he which were built in order to appease these saw four ravens circling above the ridge. Upon deities can still be found. Unfortunately, in reaching the ridge, the birds flew away in four 1913, during the tenure of Haa Drung Kazi directions, north, south, east and west. When Ugyen Dorjee, the Dzong caught fire and was returning to Chimmi Lhakhang, he made his left as a pile of ashes. The devastation was report. Zhabdrung Ngawang Namgyel took so huge that the Drung, who otherwise had this as a good omen and immediately set forth the authority to summon people for the recon- in 1638 to construct a Dzong overlooking the struction decided it was easier to build a new convergence of the Dangchu and Punatshang one than to revamp the burned Dzong. Thus, chu. The people of Wang and Shar Dar Gyad Dumchog Dzong met with its end in a futile were involved in its construction along with fire incident. It was finally abandoned and a the people of Rinchen Gang who were skilled new Dzong erected. masons. Today all that is left of the Dzong are ru- ined walls worn out by weather and time, and some scattered boulders. Sadly a marvellous 9. Op.cit, ref 7. 29 Dzongs of Bhutan

The Dzong consisted of three doorways The rabdey was first instituted by and three courtyards. The first gate is the en- Zhabdrung himself after the completion of the trance, the second leads to the inner sanctum Dzong which was alter increased during the of the Dzong and the third contains the deep time of 10th He Khenpo Tenzin Chogyal.10 interiors of this historic structure. The 374 years old Wangdue Phodrang Years later, the Dzong was enlarged by the Dzong was completely destroyed by fire recent- 4th Desi Tenzin Rabgye. In addition to the ly in June 2012. Since the dzong was under four storied Utse built by Zhabdrung he added renovation before the fire, most of the sacred another two storied Utse. The construction was relics, which were relocated, were saved. The looked after by the Dzongpon Gedun Chophel. loss has been termed as a national tragedy The 7th Dzongpon of Wangduephodrang by the acting Prime Minister Lyonpo Yeshey Sonam Lhendup also added new structures Zimba. to the Dzong. He also installed a statue of Lord Buddha. Conclusion Much later with the passage of time a Undoubtedly dzongs are the centre of powerful local lord known as Kawang Sangye, Bhutanese cultural life. Annual Tsechus (fes- extended the Dzong towards the present town. tivals) are celebrated in the dzongs with much Another Wangzop, Acho Boep, ordered fur- fanfare and the famous mask dances are per- ther construction, modifying the Dzong to the formed. Life of every Bhutanese socially, spiri- form which it holds today. In 1837 the Dzong tually and politically revolves around dzongs. was destroyed by a great fire and later re- These are not only seats of higher learning built. During the time of Lam Neten Pelden but also act as prisons as the first hereditary Singye the Dzong was also damaged by a king was kept prisoner in severe earthquake which was later rebuilt. Ta dzong. All the religious, administrative Dzongpon Domchung also seems to have also and educational functions are performed in restored the Dzong though at an unknown the dzongs as they hold administrative offices time. During the reign of the Late King Jigme as well as the monastries. Dorji Wangchuck, the Dzong was renovated It’s a place where village heads assemble supervised by Dronyer Pema Wangdi. for administrative work, peasants come to pay revenue and the army for their arms and equipment. All these people under one roof make dzong an all encompassing entity.

10. www.bhutan2008.bt

ABOUT THE AUTHOR Prof. (Dr.) Madhu Rajput is HOD of department of history, Lucknow University. She has several publication to her credit. Her area of interest is research on women and children. Prof. (Dr.) Madhu Rajput is also associated with Indian History Congress, U.P History Congress, and Indian Social Science Congress. She has been awarded Shakti Samman’, on 08 March 2016 in the field of education, by Social Active Welfare Trust and ‘Sanskritiki’ Lucknow University, Uttar Pradesh.

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