Bhutan - Lindsay Brown [52]
The flight of the Zhabdrung to Bhutan did not end his problems with his rivals. In 1617 the Tsang Desi sent a Tibetan army into Bhutan and it was defeated in Paro. The Zhabdrung then visited Tango Goemba, where he was welcomed by the grandson of Drukpa Kuenley, Tshewang Tenzin, who offered the monastery and its lands to the Zhabdrung. Here the Zhabdrung meditated in a cave and performed various rituals to overcome his enemies. He also composed the famous Sixteen I’s, a poem which sets out his powers and is inscribed in his seal. A copy of the seal can be seen in the National Museum, Paro.
Although he had defeated the Tsang Desi, other religious groups viewed his arrival in Bhutan with unease. These groups, known in Bhutan as the Five Groups of Lamas, attacked the Zhabdrung when he was constructing Simtokha dzong in 1629. The leader was killed but the threat was not crushed. The lamas sought Tibetan assistance and in 1634 the Tibetans invaded again and were once more defeated. A third invasion occurred in 1639 and after their defeat, the Tibetans recognised the authority of the Zhabdrung over Bhutan. There were later, unsuccessful attacks by the Tibetan and Mongol forces. Henceforth the Zhabdrung set about consolidating his power and extending the control of the new Druk Kagyu state throughout Bhutan.
The Zhabdrung’s vision for his new state combined the promotion of the Druk Kagyu teachings with a particular vision of how to administer the state. Religion and secular administration were closely intertwined in the new Drukpa state. At the pinnacle of the new structure was the Zhabdrung. Below him he created the Je Khenpo, or chief abbot, who was responsible for all religious matters. His secular counterpart was the desi, who was responsible for all political matters.
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PROTECTIVE DEITIES
Buddhism has numerous important deities and protectors of the faith, but there are also many other deities that have special significance only within a certain region. These local protector or guardian deities, as well as yidam (tutelary deities), may be wrathful manifestations of enlightened beings, spirits or malevolent beings that were subdued and converted by tantric forces. They are an important element of Bhutan’s spiritual beliefs and they occupy a special place in lhakhangs. A locally crafted statue, which is often terrifying or wrathful, of a protective deity is found in a corner or in the goenkhang of most of Bhutan’s lhakhangs.
The deity Mahakala assisted Zhabdrung Ngawang Namgyal all his life and is recognised as the guardian deity of Bhutan. He is also known as Yeshe Goenpo, is often described as the overlord of all the mountain gods and is a Tantric Buddhist form of the Hindu god Shiva. Mahakali (Wisdom Defender) is the female form, also known as Palden Lhamo (Great Black One), the dark-blue protector.
Most of Bhutan’s valleys have a local protective deity. Statues of Thimphu’s protector, Gyenyen Jagpa Melen, appear in Dechenphug Lhakhang near Dechenchoeling and in Ney Khang Lhakhang next to the dzong. He is also seen as a national protective deity, with Bhutanese visiting his temple to seek his blessings before a new venture or if leaving the country for any length of time. Among the other regional protective deities are Jichu Drakye in Paro, Chhundu in Haa, Talo Gyalpo Pehar in Punakha, Kaytshugpa in Wangdue Phodrang and, in Bumthang, Keybu Lungtsan and Jowo Ludud