Shingkhar Before Longchenpa
Long ago, the area now known as Shingkhar village was historically referred to as Rinchengang, located south of the present-day settlement. As documented in the autobiography of Terton Lethro Lingpa, this ancient village holds profound spiritual significance, with numerous sacred sites linked to Guru Rinpoche, emphasizing its sanctity. The village is traditionally safeguarded by Phola Drakpa Gyeltshen of Yangjan to the northeast and Neydak Bina Parta of Yangbrak to the south, protecting Shingkhar from the negative influences. Additionally, some of the traditional households in Shingkhar revering Palden Lhamo as their principal deity, reflects the community’s deep-rooted spiritual heritage.
Rinchengang village shared characteristics typical of ancient Bhutanese settlements, with houses strategically located far apart in areas abundant in wood and water to sustain livelihoods. While traces of Buddhism were evident, the practice of Bon persisted into the late 21st century, reflecting the enduring presence of this ancient religion in the locality. The Yak Lha festival, observed by nomads of Shingkhar who reared yaks during the seventh month of the Tibetan calendar, serves as a testament to the continued influence of Bon traditions.
Arrival of Kuenkhen Longchenpa and Establishment of Shingkhar Dechenling
While Tharpaling is widely recognized as Longchenpa’s primary meditation center, Shingkhar’s Drogri Rinchen Jungney holds equal significance as his foremost hermitage. To the right of Drogri Rinchen Jungney lies the Drupchu of Za Rahula, a sacred spring steeped in local lore. It is said Rahula, weary of fetching water from behind Golai Mountains, pierced the ground with his index finger at the present day drupchu site, causing the spring to emerge.
Today, the drupchu, revered for its healing properties is piped to supply Shingkhar’s drinking water and draws devotees from other places seeking relief from ailments like Zadrip (minor strokes). The government’s installation of a modern piping system ensures the community’s access to the Drupchu all round the year, while preserving its spiritual significance. Norlha Wangchuk, who accompanied Longchenpa, became the guardian deity of Shingkhar and established his abode at the magnificent Wazibrak in the northern part of the village. Together with Phola Drakpa Gyeltshen of Yangjan guarding the village from northeast and Neydak Bina Parta of Yangbrak protecting the village from the south, Shingkhar gained a triangular divine protection.
Zakhang for Za Rahula in Shingkhar Dechenling
Longchenpa founded Naktsang (Noble House) at Samling[3] in Chumey. It was during his stay at the Samling house that he revealed his stableman’s concealed divine identity as Za Rahula. In gratitude, Longchenpa offered to build a zakhang (protector shrine) at a site chosen by Rahula himself: a place “without dirty water from above or smoke from below.” Shingkhar alone met these criteria, leading to the construction of a modest wooden structure -the first Shingkhar Lhakhang. Longchenpa divided his time between teaching at Shingkhar Lhakhang and meditating at Drogri Rinchen Jungney, where the foundational elements of the Longchen Nyingthik tradition took shape.
The discovery of Longchenpa’s throne within the present-day Lhakhang underscores its role as the spiritual and instructional nucleus for propagating his teachings, During this period, Longchenpa was assisted by his principal Dharma protectors—Za Rahula, Ekajati, and Damchen Dorje Legpa—who safeguarded his writings, gathered materials, and ensured the preservation of his teachings. These Three Terma Protectors, known as Ma Za Dam sum were intrinsically linked to his literary and meditative work, with Rahula scripting his teachings, Ekajati securing resources, and Dorje Legpa supplying ink, as they vowed to protect every word of his legacy. Shingkhar thus stands as the foremost site where Longchenpa’s life of teaching, writing, and meditation unfolded under the vigilant guidance of these enlightened protectors.
Jamyang Drakpa Yoezer -The Lineage Holder
In 1356, Longchenpa fathered a son, Jamyang Drakpa Yoezer, from a secret consort at Tharpaling. After Longchenpa’s departure to Tibet, Jamyang Drakpa Yoezer became the custodian of Samling Naktsang, which housed sacred treasures discovered by Za Rahula and Longchenpa. Jamyang Drakpa Yoezer was barely 8 years when his father the Great Longchepa passed away in Tibet. Most historical accounts focus on his role as a lineage holder of the Nyingtik teachings but do not delve into his personal or familial life. However, Jamyang Drakpa Yoezer bore two sons Nima Drakpa and Thuksey Dawa Drakpa from his consort Machik Gyeltshen.
Tsezang Thayey Drakpa builds the First Shingkhar Lhakhang
Thuksey Dawa’s son Tsezang Thayey Drakpa, born in 1422, later played a pivotal role in upgrading Shingkhar Lhakhang. He constructed a proper zakhang dedicated to Za Rahula and built a meditation house at Drogri Rinchen Jungney. He also founded Shingkhar Naktsang, a residence for successive Shingkhar Lams. According to the late Shingkhar Lama Dasho Kunzang Wangchuk, Tsezang Thayey Drakpa is credited as the first person to build a proper Lhakhang in Shingkhar. Unable to afford precious nangtens, he is believed to have enshrined a stone throne of Longchenpa at the center of the temple as its main relic.
Though few written records detail his life, Tsezang Thayey Drakpa is believed to have devoted a significant part of his life to meditation. He demonstrated his exceptional engineering capability, single-handedly constructing a mule track that crosses many treacherous mountains, cliffs, and valleys but ultimately connecting Shingkhar with the Zhongmey Villlage in Kurtoe.
Consecration of the Lhakhang and the start of Shingkhar Rabney Chenmo by Lama Joboedma
Tsezang Thayey Drakpa’s son[4] Lama Jaboedma was born in 1475, a figure of comparable learning, artistic skill, and spiritual realization to Longchenpa, his master Pema Lingpa, and his own father Tsezang Thayey Drakpa. Widely regarded as Pema Lingpa’s disciple, Lama Jaboedma’s lineage carries a unique significance, as Pema Lingpa is considered the reincarnation of Longchenpa. Some accounts suggest Lama Jaboedma waited until his advanced age to receive teachings and blessings directly from Pema Lingpa, the recognized rebirth of Longchenpa. Lama Jaboedma became the first Shingkhar lama, earning his name from supernatural abilities enabling travel to Ja (India) and Boed (Tibet) in a single day.
While Tsezang Thayey Drakpa established the physical structure of Shingkhar Dechenling Lhakhang, it was his son, Lama Jaboedma, who enriched its spiritual and artistic legacy. Lama Jaboedma furnished the interiors and initiated the first Shingkhar Rabney, marking the consecration of the Lhakhang built by his father. For the first time, ceremonies of Lama Norbu Jamtsho and Peling Chhador Tumpo, treasures of Guru Rinpoche discovered by Terton Pema Lingpa, were performed in Shingkhar Lhakhang, a tradition that continues to this day.
A master craftsman and scholar, Lama Jaboedma carved wooden statues of his father Tsezang Thayey Drakpa, Guru Rinpoche, and the Drolkar (White Tara), which remain central relics of the Lhakhang. He also crafted sacred masks of protector deities like Lhamo and Gembo, as well as the Chochong[5] (Yakcham), which became integral to Shingkhar’s annual Rabney festival. These sacred artifacts, preserved as nangten (sacred objects), transformed Shingkhar Lhakhang into a repository of both Longchenpa’s lineage and Lama Jaboedma’s artistic devotion. His contributions bridged the architectural foundation laid by his father with the spiritual vitality that defines Shingkhar’s enduring significance.
Shingkhar Lama Kuenga Wangpo scales up Dechenling Lhakhang
Lam Jaboedma’s son, Kuenga Wangpo (born 1532), oversaw a significant expansion of Shingkhar Lhakhang, bringing it to its current scale. During his tenure, the revered master Trulku Chogdhen Gyembo, believed to be a reincarnation of Terton Dorji Lingpa visited Shingkhar Lhakhang and recognizing the sacredness of Lhakhang, hand crafted and installed a life-size copper statue of Buddha, present day known as Yidam. Terton Leythro Lingpa also came to Dechenling on his way to visit Pema Lingpa.
As noted by Pema Lingpa in his Biography, Lama Jaboedma was his disciple. Later many devotees believed that the Statue possessed wish-fulfilling attributes. Kuenga Wangpo further enriched the temple by installing statues of Guru Tsengye (Eight Manifestations of Guru Rinpoche), Dorji Sempa (Vajrasattva), Kuenkhen Longchenpa, and Pema Lingpa, alongside a reliquary stupa containing the remains of his late father, Lam Jaboedma.
Shingkhar Lama Tenzin Namgyel Renovates the Ground Floor
From the tenure of the Shingkhar Lama Phuntshok Jungney (born 1587) through the Lama Namgyel Dorji (1632) and Lama Yeshey Wangpo (1684), no recorded renovations occurred at Shingkhar Lhakhang. However, in 1778, during the tenure of the Shingkhar Lama Tenzin Namgyel (born 1738), the Lhakhang underwent another renovation, focusing on the ground floor where a slightly larger-than-life Buddha statue was installed alongside statues of Tsepame (Amitayus).
Decades later in 1850, Paro Penlop Tsheltrim Namgyel fulfilled a vow by installing a golden pinnacle (sertok) atop the Lhakhang. This act stemmed from a story in which Tsheltrim, as a young courtier, had prayed before the Yidam at Shingkhar to ascend to the rank of Penlop -a wish later realized, prompting his return to honor the sacred site.
Lama Jangchub Dorji raises the floor level but submerges Longchen Throne
By 1916, as villagers-built houses uphill from Shingkhar Lhakhang, concerns about water seepage damaging the temple prompted Shingkhar Lama Jangchub Dorji to raise the floor level by filling it with mud and stones. This inadvertently submerged Longchenpa’s sacred throne beneath the earth.
Nyungne Rimpoche constructs Drogri Rinchen Jungney Lhakhang
Nyungne Rimpoche of Ura Wamtse renovated Drogri Rinchen Jungney Monastery. He constructed a two-story structure; the ground floor of which was used for residential purposes and and the first floor as a Lhakhang housing Choe-Lung-Trul sum statue. Simultaneously, Nyungne Rinpoche also restored murals on the top floor of Shingkhar Lhakhang. Later, the 12th Shingkhar Lam, Kunzang Wangchuk also known as Dasho Shingkhar Lam was identified as the reincarnate of Nyungne Rinpoche.
Late Shingkhar Lama Dasho Kunzang Wangchuk’s aspiration to renovate Dorgri Rinchen Jungney was realized in 1961. The most learned sculpture of the time, Lopen Choeda Rimpoche, completed the installation of a two-storied statue of Guru Rinpoche and a statue of Longchenpa and Jigme Lingpa each measuring one-storied.
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Later in 2011-2012, Shingkhar Lama Ngodup Dorji, initiated a major renovation. With financial support from William Hinman Foundation and community contribution made through SDPT, the renovation works focused on the expansion of the old structure while preserving its historical and spiritual essence and was successfully completed in 2021. The Rabney and the consecration of the sertok of the Lhakhang was graced by Gyaltsab Trulku in 2022
Population of Shingkhar grows and Lama Kencho Gyeltshen addresses the space constraint in the Lhakhang
In 1943, Shingkhar Lama Kencho Gyeltshen initiated renovations to address space constraints caused by population increase at Shingkhar Lhakhang. The understanding between the Lama and the Villagers was that Lama financed the project and villagers provided labor. The expansion included the installation of a one-storied statue of Guru Rinpoche consecration of which was done by none other than the most revered former Namkhai Nyingpo Rimpoche who happened to be passing through Shingkhar from Tibet.
Dasho Shingkhar Lam Kunzang Wangchuk and the last of the renovation works in Shingkhar Lhakhang
In 1980, late Dilgo Khentse Rimpoche recognizing Shingkhar Lhakhang as the foremost zakhang in the monasteries established by Longchepa, installed and consecrated a statue of Za Rahula that measures little over 30 cm.
A significant modification during this renovation was the reorientation of the Lhakhang from facing west to facing east due to limited space for further expansion in the western direction. In writings displayed on the walls of Shingkhar Lhakhang, Dasho Shingkhar Lam noted that some community members contributed their family-owned land for expanding the Lhakhang campus, while many other devotees provided financial support. He also noted that most of the paintings, tailoring, and designs were executed using his own skills and limited financial resources.
Shingkhar Lhakhang Post Dasho Shingkhar Lama
Following the passing of Dasho Shingkhar Lam, the Shingkhar Dechenling Lhakhang saw continued development, primarily through the construction of supporting infrastructures. While no major renovations were undertaken on the main Lhakhang structure itself, essential facilities such as the public kitchen, wangkhang, chamkhang and the Lama's Zimching (residence) were built, largely funded by the Royal Government of Bhutan.
However, the most significant addition to the Lhakhang after Dasho Shingkhar Lam's passing was the installation of the Chador Tumpo Shrine. Even during his illness, Dasho Shingkhar Lam's spiritual connection with Shingkhar remained unwavering; he instructed his children to construct a separate shrine dedicated to Chana Dorji and his retinue, ensuring the continuation of the sacred Peling Chador Tumpo traditions. In 2017, honoring their late father's wishes, his family installed a statue of Chador Tumpo alongside his divine entourage, a heartfelt tribute to a figure who embodies the very heritage of Shingkhar
Despite repeated renovations, Shingkhar Dechenling Lhakhang still struggles with structural and environmental issues due to its ancient design. Its survival, shaped by centuries of challenges and the dedication of successive Shingkhar Lamas’ and the Shingkhar community, reflects its lasting spiritual importance. While urgent repairs are needed for aging wooden components and stone walls, there is a need for the Shingkhar community to find lasting solutions to avoid constant renovations to preserve both its historical integrity and the spiritual devotion that has come over 600 years.
[1] Longchen Rabjam Drimed Ozer is also widely acknowledged as the reincarnate of Lhamo Yangchenma, Lhacham Pemasal /Pema Ledreltsal, the daughter of King Thrisong Deutsen.
[2] Longchenpa journeyed to Bhutan to escape political instability in Tibet, where his affiliation with the Drikung Kagyu school -a rival to the Tibetan King of the time Tai Situ -led to an assassination attempt.
[3]Samling, previously known as Samtencholing, was a place haunted by evil spirits and nagas. The entire ridge was described as a lying snake representing nāga (ཀླུ་བདུད) Initially, there was neither a settlement nor a water source for living. The Great Longchenpa accompanied by his stableman laid the foundation of main Lhakhang and successfully subdued all the evil spirits of the valley and also with the help of dakinis found a water source
[4] Tsezang Thayey Drakpa bore another son named Sonam Rinchen who remained as Samling Lama when his sibling Jaboedma went on to become the first Shingkhar Lama.
[5] One night, Lama Jaboedma was drawn to spend the evening in the Lhaknang. During his sleep, he dreamt of a dark lady who instructed him to visit the Goenkhang. She revealed that within it lay a pair of yak horns, an offering made to Longchenpa by a Tsomen (water nymph) at Gang Tokar. Some legends also claim these horns belonged to a mythical yak associated with Longchenpa. The dark lady told Lama Jaboedma that the time had come for him to act upon this discovery.
The following morning, guided by her words, Lama Jaboedma entered the Goenkhang and indeed found the pair of yak horns. Inspired, he carved a yak head, affixed the horns to it, and composed what is now known as the Yak Cham dance.
