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Dzongs of Bhutan

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Dzongs of Bhutan Dzongs of Bhutan 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 Tibet. To fulfil the purpose of a military observation post Dzongs were mainly built on sites overlooking valleys. Zhabdrung Ngawang Namgyal, 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 refuge 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 mantras 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 bodhisattvas, saints, ma- hasiddhas or lamas. 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 Rinpoche, 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 – Trashigang Dzong, side faces the courtyard. There are no stat- – Zhemgang Dechen Yangtse Dzong, ues in the gorakha, but rich murals adorn – Simtokha Dzong, 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 mandalas. Fortress of the Dragon, National Museum of Bhutan, Paro, Second Edition, 2009, pp.12-13. 25 Dzongs of Bhutan – Tango Dzong place where Zhabdrung decided to build the – Trongsa 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 – Tashichho Dzong was constructed enclosing the rock ensuring – Punakha 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) – – Wangdue Phodrang 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- Punakha Dzong 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 (Thimphu) 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.
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