Zhongar Dzong

The ruin of Zhongar Dzong is a familiar sight on the Thimphu-Trashigang highway between Lingmithang and Thidangbi village in Mongar. The ruin of this magnificent monument opposite the highway still imposes its presence even a few centuries after it was abandoned. In the absence of any written record, a story about the dzong and history surrounding it can be reconstructed only through oral sources which are also scanty. The local people believe that Gyalpo Karpodhung invited its chief architect Bala from Paro. Evidence of his journey to Zhongar can be found in several places between Ura and Zhongar.

On reaching Saleng, Bala made a visual survey of the place. He reportedly saw a white stone bowl on a small hill and decided to build a new dzong on it. He named it Zhongkar (gzhong dkar), meaning white bowl (gzhong=bowl, dkar=white). But down the centuries, the place came to be known as Zhongar. Another source claims that when Bala neared Lingmithang, he had a vision of a hill marked by a natural rock similar to a gzhong, a wooden bowl used as an eating utensil. The Utse of the Dzong is still intact 

Fearing that the new dzong might intrude into his territory; the tsen of Golongdrak sent two junior tsen to kill Bala before reaching the place. The two tsen hid in the jungle and waited for Bala. But Bala never came. They instead saw a 'wooden-cross' moving along the road. It was later found out that the 'wooden-cross' was Bala's lopen (carpenter's measuring scale). Even today it is believed that a carpenter should always carry his lopen to avoid any harm. 

After arriving in Zhongar, Bala surprisingly disappeared for seven days. Later he was found in Jangdhung where he had made a model of his new dzong from artemesia stems. Bala built the dzong based on this model. It was said that there were no rough edges in the structure and not a single rock that was out of place. The Dzong consisted of four main structures:

• Dratuel Dzong (dgra btul rdzong) to the east 

• Chhudzong Tsenkhar (chu rdzong btsan khar) to the south 

• Bjachung Ta Dzong (bya chung ta rdzong) to the west 

• Dhumrey Sipki Dzong (ldum ras rtsig pa kyi rdzong) to the north

The Dzong's courtyard was so long that it was used as an archery range. But the king began to worry that Bala might build another dzong of greater wonder. So on the eve of Bala's journey back to Paro, the king cut off his right hand during chelchang (departure drink) arranged at Zhugthri. The legend of the Dzong In agonizing pain Bala prayed that the king must also die in pain, and that when he (Bala) was dead, he should be born as a demon (bdud) of the Dzong and surrounding lands. Local people believe that Bala was born as a giant snake which still guards the ruin of the Dzong. Later a snake started killing the king's horses. One version narrates that it was the Golongdrak tsen which killed one horse every night. The king then invited the Peseling Trulku Tenpai Gyaltshen from Bumthang to perform a religious ceremony. The trulku stopped above Saleng and started to blow his conch, the sound of which was said to have cured one of the king's dying horses.

The trulku entered into a retreat in the citadel of Golongdrak tsen with instruction that he should not be disturbed for seven days. But the king grew suspicious of the trulku's intent and lost faith. On the sixth day he sent his chamberlain (gdzimdpon) to spy on the trulku. The chamberlain saw a gigantic snake prostrating before the trulku. The trulku came out after the seventh day to inform that the tsen had not been completely subdued because of the king's distrust of him and the chamberlain's disturbance. The king offered a hundred cows and pasturelands around Yundhiridrang in repentance. Even today, Peseling Trulku owns the same pasturelands. The trulku then consecrated the Dzong and Kurizampa. Prominent dzongpons 

The Dzong's nangten were offered by Lama Sherab Jungney of Khengkhar, while Lama Sangay Zangpo of Kilikhar made the altar. Though the two lamas never met, statues fitted exactly into the altar. The kanjur was copied in Fire-Male-Dog-Year of 11th rabjung (sexagenary cycle) in 1646 when Ngawang Penjor was the Dzongpon. It took 108 clerks about six months to copy it. Ngedup Penjor was the master of letters or alphabets (yigdpon), while Ngawang Pekar supervised overall work. 

During the rivalry between Gyalpo Karpodhung and Gyalpo Tongden of Tongfu, the former sought Trongsa Penlop's assistance. The forces of Trongsa Penlop defeated the Tongfu Gyalpo and surprisingly took control of the Zhongar Dzong and other kingdoms. It was at that time that people of neighbouring Ngatshang and Themnagbi villages migrated, fearing the new ruler, to Pema Ked (padma bkod)- a legendary hidden land (sbas yul) in south-east Tibet. Some prominent Zhongar dzongpons after Gyalpo Karpodhung were Chaskarpa, Kologpa, Naamedla (Hap Shaw), Jampel from Dungsam, Darpoen Choki Gyeltshen, Ten Samdrup, Ngawang Penjor, Dorji Penjor, Kinzang Wangdi and Lopen Tashi. Damaged by fire and earthquake 

Centuries later the Dzong was damaged by a disastrous fire. Later it was destroyed by a supernatural earthquake lasting for seven days. The number seven has been considered significant in the dzong's history. First, its builder Bala took seven days to make the dzong's model out of artemesia stems. Second, Peseling Trulku meditated for seven days to subdue the Golongdrak tsen, and finally an earthquake that destroyed it lasted for seven days. 

The earthquake was a blessing in disguise since most people favoured abandoning the place which was believed to be infested with demons and malaria. the zingarp sent by Trongsa Penlop to assess the damage was bribed to report falsely that the Dzong cannot be repaired. Thereafter, it was abandoned, and its functions shifted to present Mongar. Fearing the snake, to local people the place is shrouded in fear. Stories of the presence of certain malevolent spirits and a gigantic snake guarding a treasure of gold and silver are only whispered. To most of us, the ruin is not even worth taking notice. Beyond a pile of stones and mud, it echoes past life to connect us to the future. Embedded inside is a life frozen in time, a wealth of history that can be still recounted orally by those who also heard it from their grandparents. 

HISTORY ABOUT FIG TREE

Wow! Who knew?

 FIGS: NOT FRUIT, Did You Know? A fig is not just an ordinary fruit, in fact, it's not even a fruit. Strictly speaking, figs are inverted flowers. Figs don’t bloom in the same way as other fruit trees like almonds or cherries. Figs have a very curious history. First of all, they're technically not a fruit, but an infruity (a set of fruits). And secondly, they need a slaughtered wasp to breed, an insect that dies inside the fig. In a nutshell, figs are a kind of inverted flowers that bloom inside this large, dark, red-hued bud we know as figs. Each flower produces a single nut and a single seed called an "aquarium". The fig is made up of several branches, which give it this characteristic crunchy texture. Therefore, when we eat one fig, we are eating hundreds of fruits. But the most amazing thing, it’s the special pollination process that fig flowers need to reproduce. They can’t depend on whether, the wind or the bees bring pollen as other fruits, so they need a species known as the fig wasps. These insects transport their genetic material and allow it to reproduce. For their part, wasps couldn’t live without figs, as they deposit their larvae inside the fruit. This relationship is known as symbiosis or mutualism. Currently, the vast majority of producers of this fruit no longer need the work of wasps. Most fig varieties for human consumption are part non-genetic. This means they always bear fruit in the absence of a pollinator.

Rollpa, Bhutan's first board game

 Rollpa, Bhutan’s first board game

May 17, 2023

ROLLPA GAME

Rollpa, Bhutan’s first board game is now out in the market. The game played with two to four players is based on the nine domains of Gross National Happiness or GNH making it an authentic Bhutanese game. The game dubbed as ‘A GNH Game” was developed by a Bhutanese entrepreneur. It is a recreational game, which acts as a medium to promote the conversation about GNH and the importance of wellbeing in life. 

Players start the game by arranging the nine domains of GNH namely the living standards, education, health, environment, psychological well-being, community vitality, time-use, good governance and culture in front of them.

They then take turns rolling a die and picking a card each. Each card gives an option for a player to earn merits.

However, you cannot win if you get an indulgence or abstinence card, which are represented by monkey and elephant cards respectively.

The game is won by earning merits for each nine domains.

“What makes the game very fun and engaging to play is that it is a pretty unique product and it is Bhutanese through and through because while we are playing the game, not only is it educational it is also very fun. When we talk about how it is a Bhutanese game, unlike other games that I have played before, this game does not have one winner and this game does not have losers. Everyone can win something,” said Sonam Pem Tshoki, a Rollpa player.

The game explores the possibility of using board game mechanics to talk about the fundamentals of GNH development philosophy.

It has been developed over four years by a game enthusiast called Namdrul who is now planning to bring it out into the international market as well.

Currently, it is sold at the CSI Market in Thimphu at around 2000 ngultrum per box.

“On part of the GNH values, it mainly teaches you about the nine domains. We do learn about GNH in schools, however we learn more through the game such as how psychological wellbeing contributes to GNH values,” said Sangay Thinley, another Rollpa player.

The game shows the challenges of achieving balance in life. This aspect of the game can be incorporated in real life teaching players that happiness is a balancing act.

source BBS

Tshering Deki

FESTIVAL DATES

 Festival date list for the year 2023 and 2024

Festival dates

ONLINE LAND TAX PAYMENT

Land Tax Payment for the year 2023.

  

Postponed letter

 

 

How to  make Online payment for land tax in Rural area.

ONLINE SECURITY CLERANCE

 

MELA IN BHUTAN

 This is how a typical Bhutan Fun and Fair (Mela in Bhutanese) looks. This 2023 picture gallery from Phuntsholing Kaja Throm  is one of the best neat Mela setups on the open 3rd top floor ground which has crowded geather Games like Dart heating individual highest point related to world Olympic Game. Photos of various products stalls and food stall setups can also be seen inside. Mela’s list of rides, setup, and product stalls is all in the one-page article here.

Meaning of OM TARE TUTARE SOHA

 

We need to know the meaning of Tara’s mantra, OM TARE TUTTARE TURE SOHA, when we recite it. OM TARE means “She is the One who swiftly comes to help.” TUTTARE means “She is the One who dispels all my fear.” And TURE means “She is the One who fulfils all my wishes.” One needs to be fully aware of the meaning of the three aspects of her mantra and be confident that she has the ability to really help; otherwise one would resemble a bird merely twittering in the treetop while reciting her mantra.

Without the syllables OM at the beginning and SOHA at the end, her mantra consists of three Sanskrit words that describe her Buddha activities.

TARE stands for her Tibetan name Myur-ma dPha’-mo and means “She is the swift heroine.” Myur-ma means ”swift,” i.e., she doesn’t hesitate and helps living beings who supplicate her very fast. dPha’-mo is the femine gender for the term “hero,” which means to say that she is extremely determined and courageous to help those who pray to her.

TUTTARE is the Sanskrit term for her Tibetan name ‘Jigs-pa Sel-ma and means “She is the One who dispels fear.” She has the ability to dispel any fear that we have, and we do constantly live our lives driven by fear of one kind or another. For example, wealthy people live in fear of robbers and thieves and poor people fear not being able to find a job. After a couple gives birth to an offspring, they fear that their baby will get into trouble. There are so many kinds of fear that are obstacles, for instance, fear of not accomplishing a goal or of not being able to finish a job. This has nothing to do with the work itself, rather it is fear that is created in one’s own mind. Problems are created by hopes and fears that everyone has. For example, if one is given medicine when one is sick, one has fears and doubts that it will help. Whether ones fear is strong or weak, it is very helpful to supplicate Arya Tara, because she is able to dispel and eradicate any fear that one may have.

TURE is the Sanskrit term in her mantra for her Tibetan name ‘Död-kün-sbyin-pa’i-Drolma and means “She is the Liberator who fulfills all wishes.” We all have wishes and experience obstacles while trying to achieve our aims. Therefore, if we supplicate Arya Tara and ask her to help us overcome our obstacles, then our wishes will be fulfilled. So, she is the One who grants all wishes.

--- Venerable Chöje Lama Phuntsok

calligraphy by 17th Gyalwa Karmapa Ogyen Trinley Dorje

JOENLA DHATSEP, RADHI

FOR EXCAVATION PAID TO CHETEN

 

PAYMENT RECEIPT FROM CHETEN

  

 

Archery was adopted as the National game of Bhutan in 1971 when Bhutan got the membership of United Nations. Though this game was played before adopting as national sport, it relatively gained popularity among Bhutanese gents. The length between two target is approximately around 145 meters, with 3 feet tall and 11 inches wide wooden target. It was mainley played during religious and local festival (like new years , nyilo and lomba ) but now it's most popular game during weekend of  every  archery ranges is filled with noise of joy and songs and draws lots of witnesser.

There is two types of bow 

1. Bamboo made 

2. Compound made

The picture shows Bamboo made bow and team of Joenla village under Tashigang Dzongkhag

GAME AND ENTERTAINMENT

Radhi is located 30 km east of Trashigang Dzongkhag on a north facing slope. It is partly a dry Chirpine belt in its lower part and the upper part is covered with a cool broadleaf forest. It is drained mainly by two small rivers systems, namely Chongdiri in the east and Yudiri in the west. It covers 29 square km within an altitude ranging from 1,080 m to 3,220 m above the sea level.

The Gewog is surrounded by the pastoral dominated Gewog of Merak in the North-east and mixed pastoral and arable farming in Phongmey and Shongphu Gewogs in the east and west respectively. The small commercial town of Rangjung is in south-west of the Gewog. It is famous for its rice and Radhi-Buray textiles. The main agricultural crops that are grown by people of Radhi are paddy, maize, soyabean, potatoes and vegetables, which are mostly used for household consumption except for rice which is mostly sold.

Radhi is a relatively small Gewog, it has 21 villages viz Tsangkhar, Dekiling, Radhi Pangthang, Khudumpang, Jonlapam, Jonla Tsatse, Tangthrang, Bongman, Chema, Melongkhar, Tsamang, Tonglingpam, Khatoe, Kadam, Drung Gonpa, Langteng, Tokshingmang, Naktshang, Phajogonpa, Langteng Sotshong with 758 households and total population of 5437.

The gewog has total number of eight Lhakhangs and Nunnery Institution. Six of them are public owned and two of them are owned by private Kuenzang Theckcho Choden Nunnery Institute was established by Dungzin Garab Rinpoche in the year 1991 . It is located at Khardung village under Radhi Gewog. Presently the institute has 105 nuns, two Khempos, four teachers and a Lama making offerings and residing in the institute. They make offering and perform rituals for the well being of the people and sustaining harmony, peace and prosperity in the country and the king.

JHANDI MUNDA GAME

 Jhandi Munda is an Indian board game that's played with 6 six-sided dice. This game is said to have originated in the north-east part of India. It is a "game of luck" that is now gaining great popularity among players who wish to win real money.

It is an exciting and thrilling game, which makes it very appealing to players who love the adrenaline rush. If you want to give this game a try but don't know where to start or how to win real money at Jhandi Munda. The bssic explanation of Jhandi Munda, the strategies, and tips & tricks needed in order to increase your chances of winning big.

Jhandi Munda is not just a popular game in India, all though variations of the game are also played in Nepal, Bangladesh, Sri Lanka, Bhutan and United Kingdom. Jhandi Munda is known as “Crown and Anchor” in United Kingdom and as “Langur Burja” in Nepal. 

The Jhandi Munda represent six symbols are Spade, Club, Diamond, Heart, Crown, and Flag. There are total of 6 dice in Jhandi Munda. Each of the six-sided dice is painted with the above mentioned six symbols.

1. What do Jhandi flag represent?

The flag represent various deities and are place in the ground as a symbol of the deity's victory, or good over evil and were parts of religious ceremonies, symbols of faith and ways to show pride.

Jhandi/Flag

World’s Richest Country 2023, [ Top 10 ] Richest Countries in the World

World’s Richest Country – All of you must have noticed an old saying that what cannot be bought with money, but we are telling you that money cannot buy you happiness at all. Have you ever realized that having a good amount of money can bring you happiness, friends money is a lot but not everything. If we talk about the World’s Richest Country, then we have to keep many parameters in mind to make any country appear prosperous. Friends, having a big economy of any country does not make it the World’s Richest Country. Whatever aspects are responsible for any country being rich, we are going to tell you about them in this article today.

World’s Richest Country

World's richest country by many, In response to the question asked in relation to this, let us tell you that the most widely accepted way to determine the prosperity of any country is the per capita GDP. Even though India’s GDP is 3 trillion but still India is not in the line of World’s Richest Country.

Richest Country in Asia

Article Caption	World’s Richest Country
Category	Compare of Rich Countries
Year	2023
Super Rich Country in 2023	Katar
Super Rich Country in 2050	China
India Place in World’s Richest Country in 2050	3rd
Top 10 Richest Countries	Katar makau Luxemburg Singapore Brunei Islam Ireland Norway UAE Kuwait Hong Kong

Dzongpon Sae Dopola

 

Sae Dopola - The Last Trashigangpa

Dzongpon Dasho Thinley Tobgyel is one of the revered man in the history of Bhutan. Commonly known as Sae Dopola, he was born to Dzongpon Sonam Tshering and Chomo in the year of 1891 at Kurtoe, Sugbee. It is believed that he often suffered from illness during the childhood days and in order to dispel the sickness, he entrusted and worshipped on the big stone at his village and thus got his pet name ‘Dopola’. To these days, we remember this great figure in the name of Sae Dopola. Dasho Thinley Tobgyel was the eldest among the three children. Ugyen Lhamo and Yangchen were the two daughters. 

Sae Dopola married his first wife Lemo who was from Jagetsawa in Trongsa after he took the post of Trashigang Dzongpon. Lemo gave birth to three daughters; Chimmi who was the eldest daughter, Choden the middle one and Karma Yangzom the youngest daughter who is Gyaltsuen Jetsun Pema Wangchuck’s grandmother. The present Gup of Kanglung, Kinzang, is the son of Sae Dopola’s eldest daughter Chimmi.

However, history cites that Sae Dopola married for second time with the three daughters of Dagana Dzongpon. He met Yeshi, Deki and Sangey, the three daughters of Dagana Dzongpon, while on trade in Gudhama (Samdrup Jongkhar) which was a trade hub for people in Eastern Bhutan. It was a love at first sight, however more than considering this, it’s believed that the reason for his second marriage was to have a son. There were no children born from the two younger sisters, Deki and Sangay but the eldest sister Yeshi gave birth to only son Karma Tenzin.

Prior to becoming Trashigang Dzongpon, after Sae Dopola returned from Tibet, he served as Changup to King Ugyen Wangchuk who passed away after serving for three years. Later, he continued to serve the then Trongsa Ponlop, Jigme Wangchuk for two years and when the crown prince was enthroned as the successive reign on March 14, 1927, Sae Dopola, who was 37 years old also succeeded to become the next heir to his father as Tashigang Dzongpon.

In the research article, there are mentions about Sae Dopola from old age people that they described him as ‘a man of dignified character, fair and just towards the general people and his intelligence could understand the adversity of a person even by looking at the face.’ So, normally people referred him as by the title ‘Pon’.  He initiated the system of granting lands to the landless people from the wealthy landlords.

 Sae Dopola had a very high degree of power and earned enormous respects and fidelity from the general subjects. Tashigang was a large province and basically, Sae Dopola exercised power over three Dzongkhags including Tashigang, Pemagatshel and Trashiyangtse.

Sae Dopola has played a big role in renovating the present Trashigang Dzong which was very urgently in need of renovation. Dasho Dopola is said to have requested the second Druk Gyalpo Jigme Wangchuk for the dzong renovation and upon his request, ‘His Majesty issued a strong royal edict ordering the people of Trashigang to render their customary services in carrying out the repair work.’ It was in the year 1937, during the Male Fire Dragon year, with the involvement of Trashigang Dzongkhag’s regional heads and landlords, they organized the labor forces and rebuilt the dzong from the foundation till the roof top within two years. Lama Sonam Zangpo from Kurto, Lama Kota from Trashigang Khalong and Lama Monlam Rabzang were also revered figure who contributed significantly for the Trashigang Dzong. The consecration ceremony of the new dzong was solemnized by the Chabje Dudjom Rinpoche Jigdrel Yeshi Dorji along with Lama Monlam Rabzang, Lama Sonam Zangpo, Lama Kota and Lam Neten in 1939.

Aside the dzongs, Sae Dopola also built several lhakhangs as Yonphula Ugyen Dho Ngag Choeling Goenpa, Lhakhang Samten Choeling Goenpa and his own residence, the Rongthong Phuentshog Norbu Gang Nagtshang. Sae Dopola also instructed Lama Sonam Zangpo to erect the exact replica of Lhasa Jaw in Yonphula Ugyen Dho Ngag Choeling Goenpa and people can see this to these days even in Yonphula Lhakhang. He also initiated the renovation of historical Chazam. Therefore, we see Sae Dopola’s accomplishment today is very significant for the country like ours.

In 1952, Druk Gyalpo Jigme Wangchuk succumbed to death at the Kuenga Rabten Palace in Trongsa. It is said that Sae Dopola made his presence to attend the king’s funeral rites in Bumthang and two days after the demise of the second king, Sae Dopola also passed away in 1952.

Photo courtesy: Sangay Tenzin’s Facebook page

Note: This piece is written with the reference from Mr. Ugyen Wangdi’s story of “Sae Dopola, The Last Trashigangpa” and Lopon Dung Dorji’s work on “THE FORTRESS OF TRASHIGANG (AUSPICIOUS HILL)” and few references from Kuensel.

JERI-LEMI

 

Jeri Lemi: is Chewog fall under Khaling Gewog, Tashigang Dzongkhag. Chewog had sub name as KHODORBA, PANGBAZOR, JURUNG, LEEZA, GASHADAG, PHAYMANBA, THRIZOR and SHOTSONG GOENPA. The driving distance from Gewog center  to the village at Jeri is 21 kilometres about one hour drive. Jeri Lemi is a very poor Chewog in terms of modern development perspective. Road had reach to all the aforesaid village except at Leeza village. Jeri Lemi Primary School was established in 1991, this is the only school in Chewog. Lemi is a very huge village compare to Jeri, total household of morethan 50 and Jeri around 25 households,  khodorba had 4 households, Pangbazor one household, Jurung 5 households, Leeza has 5 households, Thrizor 6 households and Shotshong Goenpa has 3 households. These villages are extremely border to Odzorong Gewog under Tashigang Dzongkhag. The river is endowed with a unique species of fish. Various species of orchids grow all over. It is spiritually a very vibrant community with three temples, practitioners and monastic temples.

The main income sources of the village is maize and potato and other variety of cereals grows like cardamom, beans etc.. and the altitude is 1500 metres above the sealevel