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A historical study of Dungkhar Lhakhang in Pemagatshel, Bhutan

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 A historical study of Dungkhar Lhakhang in Pemagatshel, Bhutan

Dorji S1,∗, Dorji Phuntsho1

1 Department of History, Sherubtse College, Kanglung

Abstract

Bhutan is blessed with numerous temples and monasteries that are centuries old. Such religious infrastructures are vital in the
social, religious and cultural development of a community. Although, Pemagatshel in Eastern Bhutan has both recent and ancient
lhakhangs (temples) that are very scared, one that has been relatively unknown is Dungkhar Lhakhang in Khar Gewog. This
lhakhang has so much history surrounding it and has aroused some interest to record these information. This paper will make an
attempt to provide first-hand account of the Lhakhang and its history.
Keywords: Dungkhar Lhakhang, History of Bhutan, Buddhism

1. Introduction of Khar on top of a ridge or hill and it is under Pemagatshel

From early 12th century until 17th century C.E. there was
an influx of Buddhist saints and masters belonging to various
sects or schools from Tibet to Bhutan. According to Dargye
(2008) ‘they were basically attracted to Bhutan either by the
great pilgrimage sites of Padmasambhava or by the search for
local patronage and recognition, while some intruded into the
sacred valleys of Bhutan to escape the turmoil of Tibetan pol-
itics.’ Bhutan then in any circumstances was very fortunate
to have blessed by many renowned masters and saints, like
Phajo Drugom Zhigpo, Kunkhyen Longchen Rabjam, Zhab-
drung Rimpoche, etc. All of the saints and masters had some
impact on Bhutanese be it politically, culturally, and even in re-
ligious spheres. Maximum of these saints, lamas came to west-
ern Bhutan but there were few who have travelled to the east
and established themselves there. They all founded temples,
monasteries in number of their destined places.
One of the masters and a great Buddhist luminary who
made immense contribution in the eastern Bhutan particu-
larly Dungsam (today known as Pemagatshel) was Yab Ten-
pai Nyima (also known as Mepham Tenpai Nyima). The word
Dungsam was recorded and widely used since the time of the
First Zhabdrung, Ngawang Namgyal (Wangdi, 2003). Some of
the sacred and popular monasteries and temples of Pemagat-
shel (Dungsam) region is Yongla Goenpa founded by the great
Nyingma Master Jigme Jangchub Gyeltshen (alias Kuendrel),
Kheri Goenpa and Dungkhar Lhakhang. Most of the temples
and monasteries of the region later gave rise to ruling families
and occupied an important place in the Bhutanese history be
it in political arena or social and cultural spheres. Amongst
the many temples, Lhakhangs (Goenbas) Dungkhar Lhakhang
(temple) is believed to be oldest and built by an important fig-
ure Yab Tenpai Nyima from Tibet. This temple is in the village
∗ To
whom correspondence should be addressed.
Email address: dorji_kheng@gmail.com (Dorji S )
c Sherub Doenme: The Research Journal of Sherubtse College, 2012 Volume 12 Issue 1, ISSN (Print) 1027 0922, (Online) 2308 5452
Dzongkhag (District) in eastern Bhutan. The very name of the
Lhakhang must have given a name “Dungsam” to the region as
it is still known to the people but tradition maintained in the
villages do not conform to the conclusion.
2. Methodology
The subject area is history related and it requires historical
inquiries. In the quest of information and recording, qualitative
method of research was used. As it was a first attempt on infor-
mation collection undertaken and there being no previous such
attempts to record, it lacks any written materials sources except
scanty oral sources. Therefore, this minor research mainly de-
pended on oral sources and also made field visits to the study
area. Interviews were mainly used in information collection us-
ing pre-defined questionnaires and impromptu questions as well
(structured and unstructured). It is more of narrative as well as
descriptive information.
3. Brief History of Dungkhar and Dungsam
What makes Dungkhar Lhakhang very sacred and different
is because of the Conch that is right whorled in shape, which
according to the belief among the Bhutanese is very rare and
precious to possess. In Sharchokpa (Easterners) language or
sometimes known as Tshangla, conch is called as Dungkhar.
Perhaps, this could be the reason why the temple is named as
Dungkhar and people also believe in the similar line. This sa-
cred and precious Conch is believed to have discovered as a
treasure from the very lake cake Dungtsho Karmathang by Ter-
ton (treasure discoverer) Pema Lingpa (1450-???). Aris (1979)
has also mentioned the arrival of Pema Lingpa to the place (but
doesnt mention of a lake) Dungtsho Karmathang on his way to
the east as far as Tawang in modern day Arunachal Pradesh.
He was invited by the King of Shar Dongkha. Aris (1979) has
also quoted from the biography of Pema Lingpa that he met the
Dorji & D. Phuntsho
king of Dongkha with fifteen horsemen and soldiers wearing
armour at Dungtsho Karmathang after thirteen days of journey.
King Jo phag Darma of Shar Dongkha first met Pema Lingpa
in 1504 while Pema Lingpa was constructing Tamzhing temple
in Bumthang and his maiden journey was in 1507 (Aris, 1979).
Although, this temple is situated on the Dungsam region,
there is no tradition conforming to the name of Lhakhang as
Dungkhar as per its location. So, it is definite that the name of
the Lhakhang was derived from the sacred and precious conch
which is preserved dearly in the very Lhakhang. But on the
origin of the name Dungsam there are two different traditions
that are passed over generations. One tradition maintained in
the region tells that there are three ridges/hills that resemble
Conch (Dungkhar), in their shape when one look at those hills.
According to Wangdi (2003), conch is also called as ‘Dung in
the region and ‘Sam means three and so the name as Dungsam
(Three Conch). The other tradition mentions that long ago there
was a lake called Dungtsho Karmathang over a hill overlooking
the Khar village. Once the lake began to dry up, there ap-
peared settlements on the very place of the dried lake. The
people who settled in the very place of the dried lake were
called as Dungtshopa- people of Dungtsho and Dungsampa is
a corrupted form of Dungsapa which is also a corrupted form
of Dungtshopa (Wangdi, 2003). Whether the name originated
from the three conch shaped hills or from the settlement upon
the drying of the lake lie to the rational mind to authenticate or
disbelief of the different traditions. Besides, the visit of Pema
Lingpa to the region, it is believed that Lhasay Tsangma also
visited the place and descendents have started many ruling fam-
ilies or clans in the eastern Bhutan. The palaces or castles built
for Lhasay Tsangma were called as ‘Khar’. But according to
Aris (1979) clan principalities had had well recognized borders
(sa mtshams) and kings of these principalities ruled their ter-
ritories from defensive buildings called ‘Royal Castles’ (rgyal-
mkhar). In both versions, khar connotes their capitals or cen-
tre of administrations. Since most ruling chieftains that de-
scended from Tsangma stayed in Khars built by the people and
commanded their territories from the Khars and the existence
of a village named Khar suffices the visit of Tsangma to the
Dungsam region.
3.1. Yab Tenpai Nyima and the founding of Dungkhar
Lhakhang
When Dungtsho Karmathang Lake dried up and settlements
began around the same place, it is believed to be blessed by
the visit of Mipham Tenpai Nyima alias Yab Tenpai Nyima
(1567-1619). He was a son of Mipham Chogyel (Mi-Pham
Chos rgyal) the 17th Prince Abbot of the Drukpa School based
at Ralung in Tibet. Yab Tenpai Nyima was married to Sonam
Pelgi Buthrid (bSod-nams dPal-gyi Bu-khrid) and they had
a son Ngawang Namgyel, who was recognized as reincarna-
tion of Kuenkhyen Padma Karpo. According to Aris (1979)
Ngawang Namgyel was born in 1594 at the ancestral monastery
of Gardrong (mGar-grong) in Tibet near the oldest foundation
of his school at Druk Jangchubling( Brug Byang-chub-gling).
Ngawang Namgyel came to Bhutan in 1616 and unified the
country under the centralized rule of the Drukpa School de-
feating all other sects of Tibetan Buddhism in Bhutan. There is
little or no information about Yab Tenpai Nyima perhaps, be-
cause his father Mipham Chogyel always looked upon to his
grandson Ngawang Namgyel to his successor than his son.
There are also no records on the reasons of his coming to
Bhutan and particularly his visit to Dungsam region. When did
he visit and how long did he stay remains unsolved as there are
no documents mentioning about it. The oral testimony main-
tained by the people in the Dungsam region only tells of his
visit to the place. At such crossroad, what we can assume is that
he must have also escaped along with his son Zhabdrung on the
issue of real reincarnation of omniscient Padma Karpo. There
was a rival claimant of Kuenkhyen Padma Karpo. Tenpai Ny-
ima was even invited by claimant’s parents- hereditary prince
of Chong Ja (Phyong-rgyas) to give recognition. Yab Tenpai
Nyime put the claimant under various tests but failed, yet he
gave polite tonsure and named him as Pagsam Wangpo (Aris,
1979, p.206). But, taking into consideration of Zhabdrungs half
brother Tenzin Drugdras (discussed below) birth year (1602) to
the actual escape year of Zhabdrung in 1616 loosely indicate
that Yab Tenpai Nyima’s coming to Bhutan much earlier than
hitherto assumed above. And these need thorough research and
study.
Although, Yab Tenpai Nyima’s year of visit and duration of
stay in Bhutan is not known, it seems that he has not spent his
entire life in Bhutan, because records mentions of his passing
away in Tibet. Because when the news of his father’s death in
Tibet was heard by Ngawang Nmagyel, he secretly prepared to
bring his fathers corpse (Kudung) to Bhutan. He built a Cheri
Monastery in the valley of present day Thimphu District to pre-
serve the ashes of his father. So, from this very account it is log-
ical to conclude that Tenpai Nyima has returned to Tibet. What
could have made him return to Tibet is unsure. The assumption
is, he being the son of Mipham Chogyal may have prompted
him to go back to continue the legacy of Drukpa School and
take the reins in his hand of the Drukpa seat at Ralung.
During his visit to the Dungsam Region particularly (Dungt-
sho Karmathang), he has not only founded the Lhakhang for
the people but has also fathered a son from a local lady. This
very son is mostly mistaken by the Bhutanese as Tibetan was
Tenzin Drugdra. He was born in 1602, corresponding to the
10th Rabjung of water Tiger year of the Bhutanese calendar.
In most accounts there is a mention of Tenzin Drugdra as an
illegitimate son of Yab Tenpai Nyima. In Lopon Pema Tshe-
wang’s Druk Selwai Dron Me (brug gsal bI sgron me) History
of Bhutan, there is a mention of Tenzin Drugdra sharing a fa-
cial resemblance with Zhandrung Ngawang Namgyel. Tenzin
Drugdra is believed to have gone to Tibet at very young age be-
cause by then Tibet was considered a destination to undertake
religious studies. Dorji (1994) rather tells that he was taken to
Tibet particularly to Druk Ralung at a young age to study under
his ancestors. So, it reasonable to say that he has gone to Tibet
and later returned to Bhutan. Tenzin Drugdra occupied a very
important post and steered the loosely confederated nation as
second Druk Desi from 1656 till his sudden death in 1657.
Legend maintained in the Dungsam region tells that when
Yab Tenpai Nyima thought of settling at one of the places in
Dungsam region he was disheartened because there was no wa-
ter around. He then decided to leave but then he saw a black
bird flying over him and the bird spitted water droplets. Taking
that as good omen, he followed the bird and reached to a place
that resembled a conch. He also found a lake in the valley that

resembled cauldron. By then Dungtsho Karmathang has started
drying and settlements has begun. During his visit and time
there were only few settlements. Local tradition say that the
present structure of the Lhakhang was not built by Tenpai Ny-
ima because he only built small temple on the remaining lake by
filling with soil and then with flat stones. This structure was re-
inforced with another layer that was thicker and ultimately with
a structure that looked like a wall on four sides. He also kept
a small hole in the centre for the people in the years to come
to make believe that there exists lake right under the Lhakhang.
Therefore, he is considered has the founder of Lhakhang. Peo-
ple also say that vapour from the Dug-khang or from the same
hole kept by Yab Tenpai Nyima can be felt even today. Eight
decades later, settlement increased and they say it was because
of the descendants of nine sisters of Gongkhar.
4. Myths and Legends around Dungkhar Lhakhang
The story that is passed generations about the Dungkhar
Lhakhang is that it is believed to have built with stones gifted
by Khandoms (Dakinis). According to the legend, the mason
after having dug the foundation of the temple he went home.
When he came to the worksite next morning he saw stones be-
ing piled up. He started the work with those stones and not
trying to figure out who could have collected all those stones.
Similarly, when he came for work in the next early morning he
saw more stones being kept ready. When the Lhakhang was on
the verge of completion, mason gave a thought that the stones
are enough and don’t need any more. Next morning there were
no stones piled up. But stones were not sufficient when it pro-
gressed to the final floor (top) layer of the Lhakhang. As a result
mason had find stones from the nearby area and completed the
Lhakhang. Today, if one go and see the Lhakhang walls, one
will notice different type and size of stones used at the top level
of the temple as compared to two lower floors. Locals attribute
it because of the very reason of the mason being judgmental of
the sufficiency of stones.
5. Sacred Relic and statues of the Lhakhang
The main relic of the Lhakhang is anti-clockwise Conch
(Dungkhar Yekhil). What makes it most unique and sacred is
the Conch along with the Lake right under the alter (Choeshum)
of the Lhakhang which locals say it can be seen even today.
Every year people come during the annual Tshechu (Festival)
of the Lhakhang to seek blessings from the sacred relics and
from the lake. It is believed that whoever receives blessings are
cleansed from all defilements. Another relic that adds to the
sacredness of the Lhakhang is the human skull (Thodpa) used
a bowl for making Duetse (Elixir). This skull bowl is no ordi-
nary skull, it has a letter ’AH’ and such miraculous appearance
is very rare and it is considered very sacred in the Bhutanese
tradition.
Besides, such main relics, Lhakhang also boost of various
other statues, images, religious items and also other antiques
which adds value to its unique and sacredness. As one enters
the Lhakhang one come across the Wheel of Samsara or Sidpa
Khorlo and Chok Zhi Gyalpo-King of Four Directions viz:
Sharchok Gyalpo (King of east), Lhochok Gyalpo (Southern
A historical study of Dungkhar Lhakhang in Pemagatshel, Bhutan
King), Nubchok Gyalpo (Western King) and Jangchok Gyalpo
(Northern King). The Lhakhang houses statues of Guru Rim-
poche in the centre and Yab Tenpai Nyima to the left and Ter-
ton Pema Lingpa and Zhabdrung Ngawang Namgyel’s to the
left side as main statues. In addition to these statues, there are
statues of local deities and other nearby regions such as Mamo
EkaDzati, Damchen Dorji Lekpa, Dzochok Rahula, Namsey
Tsheringma and Maning Nakpo Pekar Kuenzangmo.
Frescoes include Kagye Lhatshog, Tseyi Lhatshog, Zhelgi
Lhatshog, Rigsum Goenpo and Tenpa Yabyum Mengi Lha,
Guru Tshengye, Jangchub Tungshag Lhatshog, Jetsun Dolma,
Kagyudpa Masters (Tshangpa Gyarey Yeshi Dorji, Tilopa,
Naropa, Marpa, Milarepa, Gampopa, Phagmodrugpa, and Lin-
grepa Pema Dorji), Pema Lingpa, Lhasey Tsangma, local de-
ity Khar Kebu Dagtshen. The mural in the ceiling is of
Dorji Sempa. The Lhakhang also has Thankas (Scroll Paint-
ings) of Avaloketeshvara (Chenrizee-God of Compassion) and
Kuenkhyen Longchen Rabjam and Four Harmonious Friends
(Thuen Pa Puen Zhi). The other items of the Lhakhang in-
cludes two ancient Sergi Bumpas (Gold plated vase), Gold writ-
ten religious texts called ‘Serbum’, two Dungkhars (Conches),
Dungchen (Big trumpet), and five ft statues of Zhabdrung. The
religious text called ’Serbum’ is believed to have brought from
Lhasa Potala later by nine sisters of Dungkhar family on their
pilgrims.
6. Why did settlement come to an end: Its myths and leg-
ends?
Settlement continued for many years but disappeared later
in the years because of the reasons unknown. Most people
talked about the end of settlement because of the acute short-
age of drinking water (atleast for recent past). In the visit to
the site, authors noticed the acute shortage of water even for
necessary purposes. And there are even legends surrounding
to this end of settlement in the past connecting to reasons for
water shortage. According to one legend, there wasn’t any wa-
ter problem in the place before the visit of Tibetan Lama called
Sopchee because settlement is believed to have evolved on the
surface of a lake that had nine water sources. The lake dried
and people attributed to lama Sopchee as very much responsi-
ble for the drying. The oral tradition maintained in the villages
around the Dungkhar Lhakhang gives insight that Lama reached
in Dungkhar during the time of nine sisters of Dungkhar fam-
ily. One of the respondents who belonged to the Dungkhar
family say that they fall within the social group called Draps
(upper class of the society). Today, social class divisions are
a thing of the past. It was completely abolished with the issue
of royal edict by Third King Jigme Dorji Wangchuck. Lama
Sopchee was very cruel and proved powerful than other lamas.
He washed his face and body most often with milks offered
daily by ’nine sisters’. He dug a drain from a lake towards his
toilet so that he could keep his toilet always clean. Lake water
supposed to be kept in pure and clean flowed to his toilet and as
a result of contamination and defilement it soon dried up. Lama
then is believed to have left the place for Punakha after the lake
has completely dried. The lake is still there in Dungmin Tomey
in Pemagatshel which people of Tomey consider as Dungkhar
Lake. According to the Bhutanese myths and legends there are
accounts that tells of lake being possessed by certain deities and
Dorji & D. Phuntsho
it would move to a different place once they are defiled. So, the
very lake defiled by Lama Sopchee is believed to be the lake
that is still there in Dungmin Tomay. This is the reason why
locals even today consider it as Dungkhar Lake.
Another tradition (also recorded by Wangdi, 2003) attributes
the decline to mysterious epidemic that struck the settlement of
Dungtsho Karmathang. All died except for two Khoche broth-
ers who escaped to a place called Khala Tsho (not to be con-
fused with lake-Tsho in Tshangla dialect). The ruins of Dungt-
sho Karmathang can be still seen submerged beneath the earth
today (Wangdi, 2003). Meme Nyera also narrates what has
been narrated to him by his grandmother about the epidemic
that struck the settlement. The epidemic was people suffering
from rashes and his description is similar to smallpox from a
layman’s knowledge of diseases. He also narrates of epidemic
which stuck during his time. This killed all the people of the
settlement around Dungkhar Lhakhang. He escaped because
he had gone to lower valley particularly to Khar and returned
many years later to the original site and started the Ngagtshang
near to Dungkhar Lhakhang. When actually epidemic occurred
need certain thorough research. Today, few of the people have
come back and settled. The households have increased to four.
They came and settled at the very site the settlement affected by
the epidemic and so it is called as Dung Man Ma (Old Village
in Tshangla dialect)
But elders say that settlement in the modern times has disap-
peared because of the heavy taxation imposed by the regional
rulers. Taxation included long hours of work especially corvee
labour for various constructions that included bridges and grain
collections. Most of the people migrated to outside of country
like Pedong in Kalimpong, Darjeeling and Gangtok in Sikkim,
all in India. Some even migrated within the country particulary
to places like Daliphangma and Rangshikhar in Trashigang Dis-
trict. The other factor that people ascribe was the internal strife
for supremacy amongst the regional rulers and it affected the
people one way or other.
7. Relation of Dungkhar Choeje to Dungkhar Lhakhang:
Till the over power by the Drukpa forces in the early18th
century, most of the eastern Bhutan were ruled by different clan
based chieftains. Most of these ruling families emerged or de-
scended from the noble families and important saints and Bud-
dhist masters. Some of them traced their origin to Tsangma
while others to different great personalities. Dungsam region
has their own version of origin of ruling families or clans that
traces their origin to Yab Tenpai Nyima.
During the early part of the 17th century, there were three
Drukpa Choeje families in Pemagatshel. There are two differ-
ent versions on the origin of Choejes in the Dungsam region.
One tradition says that they were the descendants of Tenpai Ny-
ima, the father of Zhabdrung Ngawang Namgyal, who had trav-
elled extensively throughout eastern Bhutan. The three Choeje
families were Khar (Dungkhar) Choeje, Chungkhar (Khardung)
Choeje and the Sharlikhar Choeje. Among these family lin-
eages, Dungsam Dungkhar Choeje (Khar) was dominant. They
were the ones who took care of the temple called Dungkhar
Lhakhang and carried out all the functionaries. It is believed
that the half brother of Zhabdrung, Tenzin Drugdra belonged
to the Dungkhar Choeje family founded by Tenpai Nyima and
was responsible in the continuity of the Dungkhar Choeje lin-
eage in the region (not to get confused with the Dungkar Choeje
of Kurtoe).
The other version of the origin of Dungkhar Choeje is that
when Tshangma the grandson of King Thrisong Detsuen, came
to Bhutan as a royal refugee when he was exiled by his brother
Langdarma. He was banished by Langdarma in his effort to be-
come the king after assassinating their elder brother king Ral-
pachen of Tibet. He mostly travelled around Eastern Bhutan
and his descendents have founded different family lineages.
Although Tshangma is said to have stayed mostly
at Trashiyangtse and Trashigang regions in places like
Tshenkharla, Bengkhar, Yonphula and Kanglung, but he is also
believed to have visited Dungsam region. During his visit to
Dungsam region, it is said that he stayed and blessed Dungt-
sho Karmathang. There is no account mentioning of Tshangma
building any castles or Khars but it is from this very historical
understanding that people say why the place is called as Khar
and they believe his descendents have founded a family lineage.
The ruling families that emerged in Dungsam region includ-
ing is believed to have descended or branched from the Bjar
clan originated from Tshangma’s grandsons, who were twins
(bjar-joined). So, people believe that one of the Choejes was
Dungkhar Chooeje and traces their origin to Tshangma. Some
of the families who have branched out from this noble lineage
can be found even today in the villages viz: Khangma, Yu-
rung, Chimung and Dagor all in Pemagatshel. Although, they
all trace to noble birth none today occupy upper rungs of the
society and they are more like commoners like any other.
8. Annual Dungkhar Tshechu-A Yearly Festival
Despite fewer households, Lhakhang draws people of the
Khar villages down the valleys once in a year. This is because
every year Dungkhar Lhakhang conducts its annual Tshechu
(Festival) on every fifteenth day of the third month of lunar cal-
endar. Although, the pattern of performance and certain as-
pects have undergone changes but festival has been there time
immemorial. The festival takes place for four days and it is
considered as one of the most sacred and blessed festival of the
Dungsam region. The festival is usually performed in line with
the Peling tradition, a branch of Nyingma sect of Buddhism.
These four days of festival is conducted by people of Khar,
Labar, Bongman, Yegyur and Khengzor villages. In times of
the festival, all support comes from these villages, whereby,
each household is made to contribute in materials in the ear-
lier times, but these days besides materials even cash are also
accepted as contributions. But certain necessary items like flour
for the making of ritual cakes (Tormas) are still collected from
households. During these festivals it not just attracts the nearby
villages, hundreds of people from other villages like Yurung,
Chimung, Tshebar and Mikuri come to witness dances and re-
ceive blessing of Lake.
What makes this festival unique is anyone found copulat-
ing or sleeping with opposite sex is punished. To keep an eye
on such obscene activities, during festival, a minimum of two
night guards are appointed. They go around especially at night
and if they find anyone sleeping together, they mark with white
colour on their cloths. Next morning, they will be reported to
the Thri Lama (Head Lama) and as a punishment for defilement
 A historical study of Dungkhar Lhakhang in Pemagatshel, Bhutan

of the festival sanctity, culprits are made to carry mask around
the Lhakhang. It is believed that carrying mask will indirectly
reduce their intention of evil deeds. It is only during these fes-
tivals that people are given lake blessing. It is believed to have
said by Yab Tenpai Nyima such blessings are very rare and it
should be kept pure holy state. As said earlier, women are not
allowed to enter the Dugkhang.
Interestingly, Nalu Thoepa, the local deity of the Khar vil-
lage has to be propitiated and offering made to honour him. It
is believed that if obeisance to Nalu Thoepa is not paid then he
would not protect the people, as a result there would be natu-
ral calamities such as heavy rains and storms. People also say
that Nalu Toepa keeps a watch over the opposite sex sleeping
together especially during the festival time. If people have not
adhered to this rule he also brings rain and storm usually after
the festival. Such a rain and storm is called as ’Mi-Tsang-ri’ by
the people, basically it means ’water to clean the defilements.’
9. Need major renovation
This Lhakhang is one of the oldest lhakahngs in the Dungsam
region and has withstood all the natural calamities. But over the
years it has showed signs of decay and on the verge of dilapi-
dation. Structures made of wood have lived its life and it needs
immediate replacement and renovation. Although, it was reno-
vated by local people of Khar, Khengzor and Labar at their own
initiatives but there is lot to be done. Recently, caretaker at his
initiative supported by few villagers has extended the Lhakhang
but nothing major is done to preserve this sacred and ancient
Lhakhang.
Dungkhar Lhakhang itself) for sharing ample information on
Lhakhang. It is to him that we mostly depended in the writing
of this Dungkhar Lhakhang history. We are also obliged to Mr.
Pema Tshering for accompanying us to field areas and helping
to record some of the information. Lastly, we would not be
doing justice if we forget to thank the college management par-
ticularly the academic wing for coming up with an idea to fund
some research activities. Therefore, we thank Director, Deans,
Head of School and administration and finance section for sup-
porting us by providing fund to carry out this particular school
research. Finally, to all we remain ever indebted.
References
Aris, M.(1979). Bhutan: A Early history of a Himalayan Kingdom. England:
Aris & Philips.
Dargye, Y.(2008). Play of the omniscient- Life and Works of Jamgon Ngawang
Gyatlshen an Eeminent 17-18th century Drukpa Master: Thimphu: National
Library & Archives of Bhutan.
Kinga, S.(2005). Speaking Statues, Flying Rocks. Thimphu: DSB Publication.
Tenzin, N.(2001). Guide to Chari Monastery- a brief History of Chari Vajrayana
Monastery. Thimphu: The Centre for Bhutan Studies. (vol.5). 1996
T, Pema. (2001). Guide to Chang Gangkha monastery. Thimphu: The Centre
for Bhutan Studies. (Vol.5).
Wangdi, S.(2003).Myths, legend and History Surrounding Dungsam. Thimphu:
The Centre for Bhutan Studies.

10. Conclusion

As far back as the history of Dungsam region and its nomen-

clature go so does the Dungkhar Lhakhang. This Lhakhang is
certainly oldest and has lots of history woven around it. The his-
tory of Lhakhang predates the state formation under the Zhab-
drung Ngawang Nmagyel and it is founded on a place that
has historical significances. This Lhakhang stands on a most
blessed place by various important figures of Bhutanese history
can travel back. Because of the very ancient in nature and sa-
credness, it is comparable to most other similar temples and
monasteries of the eastern region and in Bhutan. One of the pil-
lars of Gross National Happiness is the preservation of culture
and tradition and time has come for the people and government
to act and implement this very pillar by doing major renovation
as it is on the verge of dilapidation.

11. Acknowledgement

Since this history is mostly based on the oral sources, authors

would like to acknowledge and pay the gratitiude to the peo-
ple who shared the information and supported in various means
and ends. We sincerely would like to thank Mr. Jangchub
Namgyel, present Mangi Ap of Khar (Village representative of
Khar) for giving permission and helping us during our study
days at the site. We would not like to forget thank present
caretaker of Lhakhang for responding to our needs. Our ut-
most undying gratitude goes to Meme Nera (who was born in

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