Bhutan - Lindsay Brown [51]
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‘They viewed Phajo with deep suspicion and attempted to remove him and his family from the area’
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At the same time as Phajo’s arrival in western Bhutan, a large part of that region was under the influence of the Lhapas. The Lhapas were the followers of the Lhapa Kagyu, another sect from Tibet. They viewed Phajo with deep suspicion and attempted to remove him and his family from the area. Over time, local people came to lose faith in the Lhapa and Phajo’s spiritual authority increased steadily.
After Phajo’s death in 1251 his descendants maintained close ties with the Gya clan, the ruling family of Ralung (the seat of the Drukpa Kagyu in Tibet). Between the 14th and 16th century, several important Druk Kagyu teachers were invited to preach and establish monasteries in western Bhutan. Perhaps the most famous Druk Kagyu teacher was the colourful and unconventional Drukpa Kunley (1455–1529; Click here). He is remembered today with immense affection and faith by the Bhutanese and is closely associated with the beautiful temple of Chimi Lhakhang between Lobesa and Punakha. The annual festival held there is attended by couples wanting to conceive a child, and men visit the temple to receive blessings from Drukpa Kunley.
In central and eastern Bhutan, the Nyingma school was the main presence. In the 14th century, the great Buddhist scholar and teacher Longchen Rabjam spent about 10 years in exile from Tibet in Bumthang and Kurtoe. During this time, Longchen Rabjam established three important monasteries at Tharpaling, Ugyencholing and Kunzangling in Kurtoe. Through his efforts, the Nyingma tradition was strengthened in central and eastern Bhutan.
Probably the most famous Bhutanese religious figure is Pema Lingpa (1450–1521; Click here). He is referred to as a terton or treasure finder for he located terma (treasure) hidden by Guru Rinpoche many centuries earlier. The treasures were spiritual treasures – texts and dharma objects that Pema Lingpa used in his teachings.
As well as giving religious teachings and discovering spiritual treasures, Pema Lingpa composed religious texts and sacred dances, and sponsored temple building and decoration. His descendents, like the descendants of Phajo, were to spread to various parts of Bhutan and formed the noble families of the country.
Zhabdrung Ngawang Namgyal
The arrival in 1616 of the Zhabdrung Ngawang Namgyal marks the transformation of Bhutan and the ascendancy of the Druk Kagyu sect. Born in Tibet in 1594, the Zhabdrung belonged to the Gya family who effectively ruled the Druk Kagyu school at Ralung. His grandfather, Mipham Chogyal ruled as the seventeenth abbot of Ralung monastery and from an early age Ngwang Namgyal was trained to succeed his grandfather.
When Mipham Chosgyal died in 1606, the Zhabdrung became the eighteenth abbot at the age of 12. However, his ascension as abbot was not uncontested and was complicated by the fact that he was also recognised as the reincarnation of a famous Druk Kagyu scholar, Pema Karpo. The son of a Tibetan prince, Pagsam Wangpo came forward claiming to be the reincarnation of Pema Karpo. The dispute escalated and the ruler of Tsang was asked to recognise the Zhabdrung as the true reincarnation. Unfortunately, the rule of Tsang supported the other claimant. Returning from an unsuccessful attempt to resolve matters the Zhabdrung and his followers quarrelled with some supporters of the Tsang ruler. Some of them died when their yak-skin boat capsized. A court case was raised against the Zhabdrung and he was ordered to return the Rangjung Karsapani, a relic from Ralung. The Zhabdrung refused, since the return of the relic would mean that the other claimant would be recognised as the reincarnation of Pema Karpo.
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‘The Zhabdrung dreamt of the two protective deities, Mahakala and Palden Lhamo, who presented him with the land of Bhutan’
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The Zhabdrung