A Good War in 2003

The old saying that 'there never was a good war" was proven wrong in 2003.

No Bhutanese from my generation or older will ever forget the December 2003 war Bhutan had to fight against the Assamese separatist groups along our southern borders. The outlaws had relocated their camps in our territory after the Indian Army conducted operations Rhino and Bajrang in the 1990s. For two decades, they occupied the deep jungles inside our southern borders and wreaked havoc on both sides of the borders. 

The peaceful Kingdom of Bhutan has not known war since 1865. With a small army, we avoided all conflicts, even when the militants were bullying us without a care for our sovereignty. The outlaws would roam freely in our southeastern town with their guns. Our choice for a peaceful resolution weighed heavy on the friendly relationship we shared with India because the militants were launching attacks on India from their bases in Bhutan. India could have easily destroyed those camps by conducting a military operation and air strike, but they respected our sovereignty and refrained from any aggression on our soil. 

His Majesty, the Fourth King Jigme Singye Wangchuck, firmly believed it could be resolved peacefully and tolerated their aggression for a long time. He would humbly sit down for peace talks with petty militant leaders who would make outrageous demands. When all hopes for peaceful resolutions were shot down by the unreasonable militants, His Majesty the King made the painful decision to take up arms against them.

I had just finished high school and was serving as an apprentice teacher in the isolation of Sombaykha, entirely cut off from all the news and confusion of an impending war. By the time we turned on the radio on the National Day of 2003, the war was over. It was brief, and the victory was ours. All the myths we heard and our fear of the militants were defused. Finally, after two decades of aggression, kidnapping, extortion, murder and lawlessness, we got our gift of peace back. 

The war was significant for many reasons. It's perhaps the only war in modern times where the country's King led his force on the frontline. His Majesty the Fourth King showed the world what it means to be a true leader of a country. His bravery and compassion have no examples in the world.  He even refused to celebrate the victory. He rather conducted big prayer ceremonies for the lives lost on both sides. 

The end of the war brought unprecedented peace to the people of Bhutan and Assam. Today, when we travel from Samdrup Jongkhar to Nganglam or Gelephu or Phuntsholing without a worry, we must be grateful to His Majesty the King and his brave soldiers who brought peace to the region. 

However, beyond the gift of peace and security to the people, the greatest beneficiaries of that war were the wildlife in Manas, both in India and Bhutan. I watched a 2016 Discovery Channel program, Manas: Return of the Giants, where they showed how Manas was destroyed by a two-decade insurgency, resulting in an almost complete loss of wildlife. The militants killed every animal that fetched a good price in the black market to fund their operations. The biggest victims were the Tiger, Elephant, Rhino, and Gaur, among the hundreds of endangered species. The lawlessness led to the illegal felling of trees and the killing of animals for trade and food. 

The award-winning documentary has covered how the end of the insurgency saved Manas from total destruction and how wildlife is slowly reviving from the brink of extinction, but they have failed to acknowledge Bhutan and our King for the 2003 war that ended the insurgency for once and for all. 

Regardless of their admission, I teared up in pride as I watched the return of the magnificent animals to Manas after the war, knowing well that our King led a war that has not only brought peace to people in the region but also saved entire wildlife. That's when I felt there was a good war, and it was led by King Jigme Singye Wangchuck. 

Radio/Tape Recorder Licence - 1984

My brother Tenze Choda handed me an old yellowed booklet titled "Radio/Tape Recorder Licence" that he found in an old trunk at home. Knowing my interest in old stuff, he has kept it aside for me. 

The booklet grabbed my attention at once. I heard about the need for a licence to own a radio and listen to it back in the days but this is the first time I am seeing one for myself. It was issued in my late father's name on 27th Feb, 1984. 

It was never renewed. Eight pages kept for renewal were left blank. It's because he passed away in the same year. They said I could barely crawl when my father's body was brought to the village. He was killed in a public service truck accident near Katsho bridge. He was in his 20s.

This document is fascinating in so many way; I am looking at it and wondering how my father would have felt when we brought home a radio and the licence to listen to it. Did he place the radio on the window and let the whole village hear it? I can only imagine how much it would have meant to him and my mother.

On seeing the document, my mother remembered wrapping her radio in a piece of cloth and hiding it in a grain box when she saw a few policemen coming to our village. This seems to suggest that my parents had a radio even before they got the licence.

Almost four decades later I am holding the same document in my hand and feeling nostalgic. Just like my father who is long gone, the relevance of the document, which was once a serious matter, is gone too. It's now a piece of history almost forgotten that reflects the life in those days.

Following are some interesting clauses from the document; 

1. No Radio set or a tape recorder shall be maintained and used in Bhutan except on the basis of a valid licence issued by the civil authority 

2. The licence shall be valid for the calendar year of issue only and is renewable every year on the payment of the prescribed fee.

3. a) b) Radio and tape recorder for domestic use: Nu.15/-

c) For each tape recorder or radio set used in shops, restaurants and similar places of trade or business with a view to attract or entertain customers: Nu.30/-

10. The person in possession of a radio or tape recorder without a valid licence issued by the civil authority is punishable with a fine of Nu.10/-

Nu. 15 was a big amount of money back then yet people paid it to acquire the right to listen to a radio. Looking back at it now, it seems so ridiculous and oppressive. But I am sure one day we will look back and feel the same about driving license. 

This small document from 1984 reminds us of how far we have come and how lucky we are now than ever before. 

Separating Myth and Legends from History

BOOK: The HISTORY of BHUTAN
Author: Dr. Karma Phuntsho 

Bhutan history is not among the favourite subjects among the students. An average Bhutanese would know more about the history of some other countries than they know about our own country. The history told to us in the school were merely fragmented events of perceived importance, lavishly glorified and often giving an impression of fairy tales. The core element of historical narrative is missing, isolating events and historical figures at superficial levels.

It can be justified that history taught in schools, which remains the only historical narrative most of us live with, is only foundational reading and therefore can’t be used as the yardstick to measure the width and depth of historical content on Bhutan, but even beyond school, our frustration will only grow to discover that there aren’t much to explore further.

The History of Bhutan by Dr. Karma Phuntsho therefore is the answer to a national longing for a comprehensive narrative that connects the dots and illuminates the dark corridors of our historical memory. It not only provides a better alternative to the only few historical sources we depended on, which are ironically documented by either Indian or western historians but also gives an unbiased account based on in-depth researches.

The 599 pages of the book contain captivating details and authentic accounts of our historical events, from the prehistoric period to the modern period, through a long thrilling medieval period. Bhutan history suddenly begins to sound real and without the gross exaggerations, it’s already so compelling.

This book is definitely going to disappoint some of us who pride in our fairy tale like history, where we were made to believe in superpowers and flawlessness our historical figures, but knowing them with their human weaknesses and them with the abilities overcome the odds gives us stronger reasons to appreciate their contributions.

I grew up hearing secretive stories of the assassination of Zhabdrung, and I remained confused till recently as to how Zhabdrung, who went into permanent retreat on his own in Punakha Dzong, could be assassinated. This book presents a detailed account of the question of succession after Zhabdrung, and how controversies emerged over the incarnations. In fact, the game of politics played over multiple incarnates gave rise to the beginning of the era of lay rulers. Only this book clarified that the stories of Zhabdrung I heard were of different incarnates and not of the great Zhabdrung himself.

The detailed accounts of different plots, conspiracies, rebellions, and assassination during the internal conflicts over a long period of time make our history one of the most thrilling to read from a general reader’s point.

The accounts on the wars we fought with Tibet and later with British India make us see how we struggled, opposed to the easy victory we were told, to defend the sovereignty of this tiny nation even in those times, and one can’t help but feel proud of how our leaders played their cards well since Treaty of Sinchula, and how over the century they managed to amend the treaty to ensure our sovereignty. It’s the terms and use of certain words in these treaties that saved our independence when over 500 princely state disappeared to make up the republic of India, including Sikkim in 1975.

We like to believe that everything fell in place after the emergence of Jigme Namgyal and very much so after 1907 after King Ugyen Wangchuk was enthroned as the first king of Bhutan, but this book will surprise us with accounts of how much they had to go through to establish their dominance and maintain it. The same struggle to suppress fractions of power continued even during King Jigme Wangchuk’s time. The changing dynamics and political issues both from within and outside during the successive kings, beyond the lists of developmental activities we read in our textbooks, and how they used their tact and steadfast leadership to overcome those, gives us stronger reasons to appreciate and truer meaning to our loyalty to the golden throne.

Without reading this book, no Bhutanese can truly separate Myth and Legends from true historical accounts and therefore understand the depth of our history and appreciate the magnanimity of this last surviving kingdom between the two biggest nations on earth.

If so many resources were there, why couldn’t earlier historians bring them to us? Well that when we must acknowledge Dr. Karma Phuntsho’s unique strengths as a Buddhist scholar with mastery over choedkey, complemented by his experience as an academic researcher at Oxford. These two attributes of his gave him special access to the hidden world of Bhutanese history in Buddhist texts and those that were archived in British libraries in England.

This review was first published on READ RIGGS, and later on BOOKNESE.COM

Birth Place of Khandro Sonam Palden

Across the river at Wang Sinmo, the sight of the ancient house in Danglo is so prominent that one can't help stealing several glances from the highway at it. The house, blacked with age was the home of Khandro Sonam Palden, consort of Phajo Drogom Zhigpo who lived from 1184 to 1251. The fascinating details of the lives of the divine couple has survived centuries undiluted. Their popularity is evident from the Bonko festivals held in most village in western region, which is an enactment of life of Phajo. 

Ancient History of Bhutan can be compared to a blank sheet of paper with few dots separated by huge gaps. After Guru Rimpoche's visit in 8th Century the next dot of history documented is probably the story of Phojo and Khadro. 

To pinpoint the 900 year old birthplace of Khandro Sonam Palden today is intriguing, although the house itself being that old is out of question because over these many years we can assume the house must have been rebuilt and renovated dozens of times.
I stupidly asked if there was any direct descendent of the khandro, since there was noone currently occupying the house. The monk said, 'it has been over 900 years and if we trace back we all would be direct descendent of Phajo and Khandro.'

I must have travelled on that highway for hundreds of time and that many times I have looked at the house and wished to visit it. It was just there across the river and all these years I have pushed it for another day. Now I think I have reached the age where if I wish to do something I go and do it because I have realised the importance of take charge of my life. It's equally important to have friends who share your passion to make every moment worthwhile.

With Nawang Phuntsho I just have to tell him my next plan and he would be there ready to go. Our passion dragged our families and even my cousin's family to the place. And from there I looked at the highway and wondered why I took so long to take this short journey. 

Our Guide Passang Dorji

Our Tour Guide 

Upon reaching the village the road winds away from our destination, so we stopped to ask a little boy standing by the roadside for direction. The boy said he would show us and began running ahead of our cars. We followed him for some time and realized that it was farther than we expected and though full of energy the boy was exhausted. We asked him to get in the car and he did. Once in the car he introduced himself as 7 year old Passang Dorji studying in PP. From the way he talked he sounded like a 50 year old. By and by he became our tour guide and stayed with us for the entire duration. He didn't know the history and significance of the place, which I am sure he will learn now, but he made our tour special. What I envied most about the boy was his independence, which can't be taught in the school. He led a group of adults with so much confidence. He rightfully earned a decent fee for his service.

Museum on the Highway

If you are travelling to Thimphu and have half an hour to spare would you like to time travel three centuries back into Bhutanese history at Wangsisina? It’s not known when the house was exactly built but in 1788 the 19^th Druk Desi lived in that house, which is evident that the house existed even before that. The house remained a huge source of mystery for many years.

Just there!

When I was younger, every time we travelled that road someone in the bus would always tell a story about this huge house below the road. I heard different stories on different occasions ranging from legend to myth to folktales, all surrounding that massive house.

I heard there was a lake underneath the house where a wish-fulfilling mermaid lived. I heard a whole episode of Gasa Lami Singye story set in this house because it was said that Changi Bum Gylem was reborn in this house. It was also said that this house produced more Dashos than any other house. I vaguely remember another story involving the massive cliff on the other side of the river.

There is a lake below the house, if not beneath 

Now that the house is opened to public as a heritage museum anyone can visit and discover the inside of the 18^th century structure. The face of the house we see from the road was a recent addition after the road was built from above the house. Other than that nothing much seemed to have changed over the centuries. The house is facing the river, along which the tradition route runs and the architecture of the front is nothing like we see today. The architecture we see today in our villages must have evolved in the 19^th century.

Look at the architecture of the windows. 

As we walked into the courtyard of the house the first thing that overwhelmed us was the massive compound wall. It’s the tallest wall I have ever seen. The door, the staircase and every piece of woodwork and the walls showed the age of the house, and the deep craters on the railings and stairs told stories of generations of powerful families whose hands touched them.

Back of the house then.

Only half a century ago it was said that the family kept over hundred servants and given the size of the room that stored grains it’s no exaggeration. The massive compound walls and the remains of the numerous what-seemed-like servant houses told that it really did have an army of servants. Why not, the house was seat of three Druk Desis and other prominent figures since 1788.

1788: Druk Tenzin, 19^th Desi 

1792: Tashi Namgyel, 20^th Desi

1805: Sangay Tenzin, 23^rd Desi

But more than the generations of powerful male members the house was known for the female members with the title Wangsisi Chum (Rich Lady of Wangsisna). Six generations of Wangsis Chum are recorded after 1805; They were Chimi Wangmo, Tandin Bidha, Dargom(1911), Phub Sithu(1927), Sangay Dema(1948) and Dechen Wangmo, who is currently living there with her children. Her children are the 12^th generation of the family. Perhaps one of these ladies must be the reincarnation of Changi Bum Gylem that I heard of.

History is in everything

The best part of the museum is that it hasn’t changed anything at all. Everything is left as it is. To cater to visitors they have built a dinning room outside the campus wall that can accommodate over 30 guests at a time.

Mebar Tsho: Really a Burning Lake?

After I heard the history of Terton Sherab Mebar I found the attribution of origin of Mebar Tsho’s name to Terton Pema Lingpa not so convincing. The popular narrative has it that after Pema Lingpa reappeared from the river with the treasures and the butter lamp still burning, the portion of river came to be known as Mebar Tsho, meaning burning lake because of the burning lamp.

Picture Courtesy: TCB

About two centuries before Terton Pema Lingpa performed the supernatural act to prove to the skeptics of his time, Terton Sherab Mebar had to do the same in the very river holding a butter lamp to prove to the suspicious ruler of Bumthang then. Now is it a coincidence that the Terton and Lake both have a ‘Mebar’ in their names?

If the name of the lake originated from Pema Lingpa’s time, then why wasn’t it ‘Marme Tsho’ (Butter Lamp Lake)? Or why not ‘Terma Tsho’ (Hidden Treasure Lake)? Or ‘Pema Tsho’? Why did it have to be Mebar Tsho when the lake hadn’t burned in any sense?

Historian Karma Phuntsho, in his book History of Bhutan, says Terton Sherab Mebar “is perhaps remembered more for his failures than successes.” His failure began in Bumthang, through Pasakha to Nobtshona Patra in Haa (Read about this incidences). Therefore he is not in the good book of history and perhaps that’s how his association with Mebar Tsho was unacknowledged, and worse given it to the more popular figure in history.

Discussing about Mebar Tsho, it’s hard to forget the recent incident where a French tourist and his guide lost their lives. The tourist slipped into the lake accidentally but the guide jumped intentionally to rescue his guest who safety was his priority. Even though the rescue failed and he had to pay with his own life, his bravery and selflessness in performing his duty will be remembered by time.

The highest form of tribute we can pay to brave young man is never let another incident happen. But unfortunately, going by the record nine lives were lost in the lake in recent times and still no safety measures were put in place to prevent further accidents. Some people are even talking about closing down Mebar Tsho to tourist, as if putting in safety measure is so difficult.

After the incident when concerned authorities were playing blame game and counting excuses I was wondering how a presence of a throw-rope and ring buoy could have saved the lives of both the tourist and the guide. It will only cost less than Nu.4000. While authorities are still designing elaborate safety infrastructure that would take ages I would like to urge them to keep those two simple lifeguard equipment handy at the lake, for that matter even at the swimming pools and other water bodies where human activities happen. 

The Divine Bastards

"Bastard" is not a nice word to use no matter how politely you put it. People try to polish it as 'fatherless', but how can a child be born without father? Dzongkha equivalent word for bastard is Drang, which is equally devastating, therefore in some regions it's coded as 'child of rooster'.

A person born out of wedlock is referred to as a bastard and even if you are one you don't want to be addressed so. You would rather say your father was killed by a snake than to admit that he was alive somewhere with no regard for you and your mother. But how would you react if you were a bastard of a supernatural father?

I counted three prominent figures from our past who were proud to be called bastards because they weren't fathered by ordinary beings. They were believed to be bastards of powerful local deities of three different regions. 

Paro Penlop Agay Haap was believed to be the drang of Ap Chundu, the powerful local deity of Haa, Tapön Migthol, the chief bodyguard of famous Chakpa Sangay was believed to be the drang of a local deity of Tangsibji, Trongsa and Kawang Mangkhel was considered the drang of Dechenphug Gayney. They lived with the reputation of being invincible.

Dr. Karma Phuntsho, in his book History of Bhutan, says, "Such stories of beautiful maidens being impregnated by local gods and spirits were well known in medieval Bhutan and often used for explaining the unusual physical strength and agility of some men. These children with non-human fathers are often referred to as bastards or drang of particular deity or spirit and their formidable strength attributed to their non-human paternal origin. "

All the three divine bastards coincidentally lived during Jigme Namgyal's time. Imagine the bravery of Jigme Namgyal to have the heart to live and fight among people of such deadly reputation. Except for Penlop Agay Haap the two others were Jigme Namgyal's biggest hurdles in the western regions, though in different times. 

Our country saw re-ignition of civil war in 1850 during the reign of 38th Desi Wangchuk Gyalpo. Following a biased verdict that went against Agay Haap and his allies, they stabbed the desi to death and installed Zhabdrung incarnate Jigme Norbu as the 39th desi. On the other side of Dochula Chakpa Sangay appointed himself as Desi and took control of Punakha and Wangdue, thereby dividing the country into two.

Jigme Namgyal was not even Trongsa Penlop then when he was invited by Agay Haap’s Party to fight along side his cousin Desi Jigme Norbu. After the military campaign Jigme Namgyal and his two brothers stayed back in Punakha and it was then that he ambushed Chakpa Sangay’s righthand Migthol. The invincible chief of Punakha troop, who was reputed to have super human strength, died in the hands of Jigme Namgyal against whom he held grudge from their earlier meeting during the reconstruction of Punakha Dzong. 

Agay Haap was Paro Penlop for the longest time and lived up to his invincible reputation and perhaps died a natural death. Among many legends, he was known for setting Zhabdrung incarnate Jigme Norbu free from Punakha Dzong when Chakpa Sangay and allies took control of the dzong. Finally it was him who put an end to Chakpa Sangay chapter by faking reconciliation and presenting him with a silken robe infected with smallpox, which killed him.

And the last divine bastard, Kawang Mangkhel appeared in the later part of Jigme Namgyal’s life when he became the 51^st Desi. He was aspiring to become Paro Penlop and his brother Kusho Lama Tshewang was then the Thimphu Dzongpon. The two brothers were standing between Desi Jigme Namgyal and his absolute power over the country. In order to expand his dominance over the western region Jigme Namgyal plotted to remove the two brothers and the first target was Kawang Mangkhel, who was the invincible one. Jigme Namgyal forged alliance with Kawang Mangkhel and helped him overthrow Paro Penlop Kipsep only to let him die in the hands of his own spiritual brother Toeb Chushing and the ousted penlop on the very day of his appointment as new Paro Penlop. He was stabbed and thrown out of the window of Paro Dzong. 

Jigme Namgyal, an ordinary son of human parents removing among many the two most feared people who were considered the crossbreed of human and deities from his path, established himself as the most invincible man in the country.   

Disclaimer: This article is focused on the three interesting characters and a few diluted summary of their history. To derive real satisfaction of reading history I recommend Dr. Karma Phuntsho’s History of Bhutan and Tshering Tashi’s Myth and Memory.

Journey of Terton Sherab Mebar’s Kudung (body)

In my last post, I have briefly narrated the history of Terton Sherab Mebar, the first known treasure discoverer to have set foot in Bhutan. As promised I will narrate the history of his kudung (body) that seemed to have a life of its own and created history and mysteries greater than the living Terton himself.

Because Terton Sherab Mebar went against the prophecy one too many times and compromised the whole divine mission he had been assigned to, his mission on earth seemed to have been terminated prematurely. He died in his thirties, leaving behind many unfinished works. He was supposed to visit Nub Tshonapatra seven times and discover treasures that will make our country rich in all times to come, but his first untimely attempt jeopardized everything.

Terton Sherab Mebar lived in Pangpisa after that life-threatening mission to Nub Tshonapatra when he was called to attend a big event in Baylangdra, Wangdue. Before leaving, he summoned the nine households in Pangpisa and asked them to bring him a stone that could fit in his palm. He was presented with a broken piece of stone. He asked if the stone was already in that shape or did the people break it into that shape to fit in his palm. He took it as a bad sign when he was told that the stone was a freshly broken piece. He told his nine patrons that the signs said he might not return alive from Wangdue and therefore instructed them to bring his body back to Pangpisa.

He squeezed the stone with his bare hands like wet clay and left his handprint on it. This stone with his handprint was one among many such rocks he left behind from different occasions. In fact, every household in Pangpisa owned one each besides the six that were in the temple. One was a chunk of gold he took from Pasakha during his failed mission of unearthing an endless supply of gold, silver and salt.

As foreseen, Terton Sherab Mebar died in Baylangdra, Wangude and the message reached Pangpisa. A group of men was sent to claim their Lam’s kudung (body) as wished by lam himself, but people in Baylangdra turned them away. They said it was the lam’s destiny to die in their village; therefore, the body must rest there.

The disappointed patrons of Pangpisa spied on Baylangdra ever since. They planned to strike during the harvest season when every able man from the village went on their annual alms seeking event. The temple where the kudung was preserved was guarded by a lame gomchen who couldn’t go with the rest. Men from Pangpisa waited for this moment, and without wasting any time, they barged into the temple and tied the lone gomchen onto a pillar, and to keep him from starving, they placed a huge pot of porridge at his reach to last through until the villager returned. Thus, the kudung was stolen and brought to Pangpisa.

There is no record of what happened after this event until centuries later, after Zhabdrung’s era. It was during Tshulthrim Namgyel’s (Popularly known as Penlop Haap) reign as the Parob or Paro Penlop (governor of Paro), that he asked the people of Pangpisa to hand over the kudung to the central government in Paro for better preservation. Paro was the centre of Western Region, then. He explained to the people of Pangpisa that the Kudung was a national treasure and the there could not be a better place for the kudung than Paro Rinpung Dzong. It could be safe from disasters and also secured from Tibetan invaders.

People of Pangpisa reluctantly consented to hand over the sacred remains to Paro Dzong, intending to secretly steal it back. The Kudung was stored in the Marchey of Paro Dzong, secured in a wooden box and sealed into the mud wall. No sooner did they give away the kudung, they began plotting to steal it back. They planted one of their local monks to spy and get access to the Marchey. The monk started chanting Dem, the prayer in the worship of Jetsun Dema, from day one. He made the entire Dzong believe that he was the best candidate to be the caretaker of Dema Lhakhang, the chamber in the Dzong dedicated to Jetsun Dema.

That was their first move; they wanted to get access into the Dema Lhakhang because beneath it was the Marchey where their lam’s kudung was kept. Meanwhile, some men from Pangpisa worked with blacksmiths in Paro Woochu to forge iron rods with hooks on one end, and the rest of the men worked on creating a proxy of Lam’s kudung using clay.

One day, when most elder monks were out of the Dzong for rituals, the team from Pangpisa sneaked into the Dzong with the proxy kudung and got straight into the Dema Lhakhang. They removed the floorings that were straight overhead the kudung and, using the iron rods, fished the box containing the kudung. Unfortunately, they discovered the box was too big for the narrow gap between horizontal beams running across under the floor. According to their plan, they were to lift the box into Dema Lhakhang, take out lam’s Kudung, replace it with the proxy and place back the box in the Marchey as if nothing had happened.

But their plan failed when they couldn’t lift the box through the beams. They then broke open the box in midair and tried to take out the kudung, but they found that even the kudung wouldn’t fit through the gap, except for the head. When they ran out of ideas and time, they decided to at least take something, if not the whole Kudung, so they cut off the head from the body and replaced it with the head of the proxy kudung. The box was sealed again and placed back.

For the next many years, no one knew about this high profile break-in, not until a fire disaster that razed down Paro Rinpung Dzong (Date to be confirmed), about which I couldn’t find any information yet. Penlop Haap Agay Haap was still in Power, and he was said to have jumped into the raging fire to save the kudung. Everyone thought he might have burned himself to death, but he came out of the fire with the box without so much as a blister and without even burning a single strand of his hair.

When they opened the box to assess the kudung, they found the head of the kudung had turned into earth. This saddened the Penlop, but he found that the rest of the body was intact upon further inspection. Then he knew that something was done with the head. He furiously tried to detach the clay head from the body but soon figured out that the clay head had merged with the body. It’s said that the clay head gradually turned into a real head and smiled at the Penlop. He lived with much regrets for not being able to ask anything when the kudung came alive for that brief moment.

Penlop Haap rebuilt Paro Rinpung Dzong and placed the kudung back in the Marchey of the new Dzong. However, he was told that the Dzong would be destroyed yet again in times to come. He, therefore, prayed to be reborn in Paro so that he could be the one to rebuild the Dzong again.

Ruins of Paro Dzong (1907) - Shared by Tshering Tashi

In 1907, when Paro Penlop Dawa Penjor was in power, Paro Rinpung Dzong suffered another major fire disaster. The penlop was said to have fainted twice, once when he was told about fire, and next then, he reached the Dzong and knew the Kudung could not be salvaged. So that was the end of the long journey of Pangpi Lam’s Kudung, across almost 700 years.

Penlop Dawa Penjor was believed to be the reincarnation of Penlop Haap, and it’s said that he always saw this coming. He had stored hundreds of strange balls stitched in animal hide, which looked like stone used in ancient weighing scales, in the fireproof basement of the Dzong.

Paro Penlop Dawa Penjor(?)

Later after the ashes cooled down, and when the entire officials were worried about the reconstruction and even planned to send people to India and Tibet for donation, Penlop Dawa Penjor told them not to worry about funds. He sent his men to collect the stones covered in leather from the basement. Confused men thought the Penlop was severely shaken by the fire incident; nonetheless, they presented hundreds of heavy balls to the penlop. He then cut open the leather covers and showed hundreds of football-sized balls of pure gold. He is said to have funded the entire reconstruction and most of the objects in the Dzong today were made of pure gold.

When the Dzong was completed, Penlop Dawa Penjor approached the people of Pangpisa to bring the sacred head relic of kudung for the consecration ceremony of the new Dzong. He promised the people that it would be returned in three days. Penlop Dawa Penjor was known for his honesty and integrity and when he approached, the people consented.

1914 Paro Dzong restored to by Penlop Dawa Penjor

On the third day of the consecration ceremony, birds hovered over the Dzong and made strange sounds; some birds fought overhead and dropped dead on the Dzong courtyard. Dawa Penjor immediately consulted his astrologer and found out that if he didn’t return the head relic to Pangpisa, there would be a threat to either his life or the safety of the Dzong. He returned the relic right away. It was later discovered that the people of Pangpisa had been performing deadly religious rituals for the safe return of their most priced treasure ever since the Penlop took it from them.

The sacred head relic was sealed in a box by Paro Penlop and opened once a year for public display during a major ceremony. The sealing after the ceremony was soon done by Woochu Drungpa. Trongsa Penlop Jigme Namgyal upon hear that ordered the boxed to be sealed using his seal because he didn't like the idea of Woochu Drungpa putting his unholy hands on the precious National Treasure. Woochu Drungpa was the official responsible for punishing criminals and had his hand in many executions. A certain Zimpon Sangay carried Jigme Namgyal's seal and sealed the box, never to be opened again.

It was only recently the seal was finally broken, and the sacred head relic was displayed for public viewing. It was said that the seal on the box was always called "Sangay's Seal" and many thought it was Buddha's seal (Sangay=Buddha). Later upon verification, they figured out that Sangay was Trongsa Penlop's Zimpon Sangay, who sealed the box on behalf of Trongsa Penlop Jigme Namgyal.

The Scared head was on display on the day I visited Ugyen Guru Lhakhang in Pangpisa. I just look at it for the longest time and wondered what a journey it underwent across almost 800 years.

Paro Penlop Dawa Penjor's wife's home in Paro Geptey, now converted into Heritage Museum

Disclaimer: There could be inconsistencies in the historical events and dates; therefore, I remain open to feedback and advice to make this thrilling narrative as close to fact as possible.