View of Tashichoedzong, Thimphu. The 17th-century fortress-monastery on the northern edge of the city, has been the seat of Bhutan’s government since 1952.
Bhutan‘s early history is steeped in mythology and remains obscure. Some of the structures provide evidence that the region has been settled as early as 2000 BC. According to a legend it was ruled by a Cooch-Behar king, Sangaldip, around the 7th century BC,[1] but not much is known prior to the introduction of Tibetan Buddhism in the 9th century, when turmoil in Tibet forced many monks to flee to Bhutan. In the 12th century, the Drukpa Kagyupa school was established and remains the dominant form of Buddhism in Bhutan today. The country’s political history is intimately tied to its religious history and relations among the various monastic schools and monasteries.[
Bhutan is one of only a few countries which have been independent throughout their history, never conquered, occupied, or governed by an outside power (notwithstanding occasional nominal tributary status). Although there has been speculation that it was under the Kamarupa Kingdom or the Tibetan Empire in the 7th to 9th centuries, firm evidence is lacking. From the time historical records are clear, Bhutan has continuously and successfully defended its sovereignty.[
The consolidation of Bhutan occurred in 1616 when Ngawanag Namgyal, a lama from western Tibet known as the Zhabdrung Rinpoche, defeated three Tibetan invasions, subjugated rival religious schools, codified the Tsa Yig, an intricate and comprehensive system of law, and established himself as ruler over a system of ecclesiastical and civil administrators. After his death, infighting and civil war eroded the power of the Zhabdrung for the next 200 years. In 1885 Ugyen Wangchuck was able to consolidate power, and began cultivating closer ties with the British in the subcontinent.[
In 1907, Ugyen Wangchuck was elected as the hereditary ruler of Bhutan, crowned on December 17, 1907, and installed as the head of state, the Druk Gyalpo (Dragon King). In 1910, King Ugyen and the British signed the Treaty of Punakha which provided that British India would not interfere in the internal affairs of Bhutan if the country accepted external advice in its external relations. When Ugyen Wangchuck died in 1926, his son Jigme Wangchuck became ruler, and when India gained independence in 1947, the new Indian Government recognized Bhutan as an independent country. In 1949 India and Bhutan signed the Treaty of Peace and Friendship, which provided that India would not interfere in Bhutan’s internal affairs, but would guide its foreign policy. Succeeded in 1952 by his son Jigme Dorji Wangchuck, Bhutan began to slowly emerge from its isolation and began a program of planned development. The National Assembly of Bhutan, the Royal Bhutanese Army, and the Royal Court of Justice were established, along with a new code of law.[2]Bhutan became a member of the United Nations in 1971.
In 1972, Jigme Singye Wangchuck ascended the throne at age 16. He emphasized modern education, decentralization of governance, the development of hydroelectricity and tourism and improvements in rural developments. He was perhaps best known internationally for his overarching development philosophy of “gross national happiness.” It recognizes that there are many dimensions to development and that economic goals alone are not sufficient. Satisfied with Bhutan’s transitioning democratization process, he abdicated in December 2006 rather than wait until the promulgation of the new constitution in 2008. His son, Jigme Khesar Namgyel Wangchuck, became King upon his abdication.
Arrival of Buddhism
Buddhism was first introduced to Bhutan in the 7th century. Tibetan king Songtsän Gampo[ (reigned 627–49), a convert to Buddhism, ordered the construction of two Buddhist temples, at Bumthang in central Bhutan and at Kyichu (near Paro) in the Paro Valley.Buddhism was propagated in earnest in 746under King Sindhu Rāja (also Künjom;[8]Sendha Gyab; Chakhar Gyalpo), an exiled Indian king who had established a government in Bumthang at Chakhar Gutho Palace.
Buddhism replaced but did not eliminate the Bon religious practices that had also been prevalent in Tibet until the late 6th century. Instead, Buddhism absorbed Bon and its believers. As the country developed in its many fertile valleys, Buddhism matured and became a unifying element. It was Buddhist literature and chronicles that began the recorded history of Bhutan.[
In 747, a Buddhist saint, Padmasambhava (known in Bhutan as Guru Rimpoche and sometimes referred to as the Second Buddha), came to Bhutan from India at the invitation of one of the numerous local kings. After reportedly subduing eight classes of demons and converting the king, Guru Rimpoche moved on to Tibet. Upon his return from Tibet, he oversaw the construction of new monasteries in the Paro Valley and set up his headquarters in Bumthang. According to tradition, he founded the Nyingmapa sect—also known as the “old sect” or Red Hat sect—of Mahayana Buddhism, which became for a time the dominant religion of Bhutan. Guru Rimpoche plays a great historical and religious role as the national patron saint who revealed the tantras—manuals describing forms of devotion to natural energy—to Bhutan. Following the guru’s sojourn, Indian influence played a temporary role until increasing Tibetan migrations brought new cultural and religious contributions.[
There was no central government during this period. Instead, small independent monarchies began to develop by the early 9th century. Each was ruled by a deb (king), some of whom claimed divine origins. The kingdom of Bumthang was the most prominent among these small entities. At the same time, Tibetan Buddhist monks (lam in Dzongkha, Bhutan’s official national language) had firmly rooted their religion and culture in Bhutan, and members of joint Tibetan-Mongol military expeditions settled in fertile valleys. By the 11th century, all of Bhutan was occupied by Tibetan-Mongol military forces.[
Sectarian rivalry
By the 10th century, Bhutan’s political development was heavily influenced by its religious history. Following a period in which Buddhism was in decline in Tibet in the 11th century, contention among a number of subsects emerged. The Mongol overlords of Tibet and Bhutan patronized a sequence of subsects until their own political decline in the 14th century. By that time, the Gelugpa or Yellow Hat school had, after a period of anarchy in Tibet, become a powerful force resulting in the flight to Bhutan of numerous monks of various minor opposing sects. Among these monks was the founder of the Lhapa subsect of the Kargyupa school, to whom is attributed the introduction of strategically built dzong. Although the Lhapa subsect had been successfully challenged in the 12th century by another Kargyupa subsect—the Drukpa—led by Tibetan monk Phajo Drugom Shigpo, it continued to proselytize until the 17th century. The Drukpa spread throughout Bhutan and eventually became a dominant form of religious practice. Between the 12th century and the 17th century, the two Kargyupa subsects vied with one another from their respective dzong as the older form of Nyingmapa Buddhism was eclipsed.
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