Origin of State of Bhutan and spread of Buddhism
Ancient stone
implements and other archaeological findings indicate there were settlements in
Bhutan dating back to 2000 B.C. The recorded history of the kingdom, however,
begins with the advent of Buddhism in the 8th Century following the visit of
Guru Padmasambhava in 747 A.D. Buddhism has occupied
a predominant role in shaping the social political, economic and cultural
evolution of the country . In 9th century, Langdarma(836-842),grandson
of Thrisung Duetsen , the anti-Buddhist king of Tibet persecuted Buddhist monks which led to infuse of monks in Bhutan
thus spreading the seeds of Buddhism. Langdharma even exiled his own brother
prince Tsangma who settled in eastern Bhutan and his descendents came to be
known as Tsangla. Though Langdarma was assassinated by monk named Lhalung Pelgi
Dorji, most of exiled people never went back to Tibet. Besides, Lhalungi Pelgi
Dorji and their brothers also fled to Bhutan thus further spreading Buddhism.
Their descendents became priest-kings in various valleys of Bhutan. Later in 12th century, the
dominance of Gelugpa sects of Buddhism in Tibet led to religious persecution
and many monks of different schools fled to Bhutan. In the centuries that followed,
lamas or Buddhist teachers and local nobility established their own separate
domains throughout the country.
Although, some believed that
Bhutan had been under the tutelage Kamarupa Kingdom or the Tibetan Empire in the 7th to 9th
centuries, firm evidence is lacking. As a matter of fact, it can be presumed
Bhutan existed as independent land ruled by local chieftains in each region
without being under suzerainty of any other dominant nation. However the land
of darkness was unified as nation only in seventeenth century.
The real ‘founding of a
centralized state in Bhutan was the outcome of an unresolved dispute between
competing candidates for recognition as head of the ‘Drukpa sect’ in Tibet. But
at another level it was also a dispute over competing theories of government. Druk Ralung in central Tibet was one of the
establishments (Dyansa) of major Drukpa family at one time granted the control
of some 1900 tax-paying estates by the emperor Yesün Temür, it never achieved
the formal status of a myriarchy (khri-skor) within the Mongol classification,
and much of its erstwhile political authority fell away by 1360, allegedly out
of the abbots’ disinterest in secular affairs.
In 17th century, there was
split between Drukpa sect over ‘in today’s terms could be called a ‘constitutional
question’: Who had the mandate to provide continued leadership of the sect and
control its material patrimony, the descendants of Tsang-pa Gyaray or his
reincarnations?’ The first reincarnation
called Gyal Drubchen Tsangpa Gyaray was
Kungua Paljor (1428-1476) scion of ruling Gya hierarchs of Ra-lung whereas
second two namely Jamyang Choeki
Lekpa(1478-1523) and Pema Karpo (1527-1592) did not belong to the Gya family
due to which Gya clan declined to invest either of them with control of ‘Druk
Ra-lung monasteries.’
Later when Ngawang
Namgyal(1594-1652) scion of already
installed Ralung hierarch, was recognized as reincarnation of Pema Karpo, there
was another claimant who claimed to be
reincarnation of Pema Karpo named Pagsam wangpo (1593-1641), a love child of one
of the ruler of Tibet. He was also enthroned as 16th abbot of Drukpa
Kagyud at Ralung Monastery by Tsang Desi Phuntsho Namgyel. Some people today
believed that Tsangpa gyaray prophesied that he would have two re-incarnations.
However, it led to contention that time. After many low level of skirmish, the
rivalry came head to head over possession of Rangjung Kharpani, a self created
image of Bodhisattva Avilokestesvara, said to have emerged miraculously from
the cremated remains of Tsangpa Gyare, the founder of Drukpa Kagyud sect of
Mahayana Buddhism.
The matter of re-incarnation was to
be settled at the court of the regional Strongman at Samdruptse, Tsang Desi
Tensungpa (d.1611?) and his successor Phuentsho Namgyal, (1597-1621) who openly
sided with Pagsam Wangpo apparently due to persistent lobbying by tutor of
Pagsam Wangpo, Latsepa Ngawang Zangpo (1546-1615) and brusque manner of
Zhabdrung Ngawang Namgyal. Zhabdrung was also required to surrender Rangjung
Kharsapani which he refused. In 1616 he decided to take refuge with his patrons
in what is now the state of Bhutan, bringing the prophetic image with him. Zhabdrung fled Tibet in 1616 AD fearing for
his life to Druk Yuel (the Land of Thunder Dragon) as prophesied by Yeshey
Gonpo and Peldem Lhamo, the guardian deity of Bhutan.
Bhutan was unified under feet of Zhabdrung
Ngawang Namgyel,believed to be an incarnation of saint of Drukpa scholar of
Tibet Pema Karpo. At the time when
Zhabdrung took refuge in Bhutan, western Bhutan had few Drukpa monasteries
predated to 1600s established due to matrimonial alliance with Drukpa Lamas in
Tibet or established by those who came to settle in Bhutan as instructed by
their root teachers. The descendant of Drukpa lamas and Drukpa followers
welcomed Zhabdrung.
In 1623, Zhabdrung went to
three years retreat to meditate and cogitate about unresolved issues with
Tibet. In retreat he was set to have got
instruction from Aviloketeshvara and his late father Tenpai Nyima to establish
new system of governance. In 1625 corresponding to eleventh month of the
Wood-Ox year (1625/26), he emerged from the cave and announced his decision to
establish a new government in the country then known as “Southern Mon Land of
Four Doors”(Lho-Mon Kha-bzhi). For several years Zhabdrung operated out of
small, pre-existing monasteries at Cheri, Tango, and Pangri Zampa, all located
just north of the present capital, Thimphu.
The great Zhabdrung unified the
country obviously to guard the nation from possible Tibetan Invasion which
later occurred many times aided by Lam
Kha Nga (five groups of non Drukpa lamas) from Bhutan whose position and
respectability within Bhutan was threatened by presence of Zhabdrung. Zhabdrung
not only successfully repealed the invasion but also gave Bhutan its identity.
Before Zhabdrung, Bhutan was ruled
by petty saints and rulers fragmented into regions or villages. During repeated
Tibetan attempts to invade Druk, supporters of Zhabdrung who were mostly Drukpa
lamas and devoted petty rulers fought against invasion defeating invader each
time. Those rulers and lamas also offered their service and land to Zhabdrung
Rinpoche.
In the year 16 , Zhabdrung
appointed Pekar Jungney as first Jekhenpo and Umze Tenzin Drukgyel as first
Desi directly under Zhabdrung himself. Thus the system called Choesid Nyiden
(dualistic form of governance came into existence). Je Khenpo as a spiritual abbot and looked
after religious affairs of the nation. Desi looked after the temporal affairs
of the nation.
It took Zhabdrung twenty
five years to construct major fortified monasteries at Simodokha(now Simtokha),
Paro Rinchenpung, Wangdue Phodrang, Trongsa, Punakha, and Tashichhodzong. The
theoretical foundations of the Zhabdrung’s new ecclesiastic state are presented
in elaborate detail by his biographer, Tsang Khanchen who rather gave
hagiographic accounts rather than objective truth.
Zhabdrung also codified laws
based on teachings of Buddha to improve moral conduct of its people in the
country thereby clearing path for next rebirth. Code of laws is based on two
fold system of ideal ‘religious laws are to be as firm as a soft silken knot,
and civil laws as firm as a golden yoke’ In a similar formulation from Buddhism,
the burden of government was to be “as firm as a golden yoke upon the necks of
citizens, whose households are countless as the stars in the sky’’ it also borrowed some of the tenets of code
of conduct formulated by 4th century Tibetan king Songtsen Gyempo
(617-649 A.D) which is called as Twenty One Prescripts. Thus in Bhutan, ‘the
civil law code as we know it from the version published in the Lho’í
chos’byung, was a fairly complex document that included many detailed policies
on taxation, trade, social affairs, and prescribed behavior for the
administrative class.’
The holders of posts of Je Khenpo
and Desi were not permanent. It was changed after certain period time with
approval of Zhabdrung. After demise of Zhabdrung in 1652, the chaos began as
there was no final authority who could appoint this two post holders. Power
struggle began especially for posts of Desi. Lots of internal strife, coups,
bloodshed and carnage followed.
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