Chendibji Chorten
The chorten is situated at the point believed to be where the three ridges and the three edges of the sky meet. It is an important chorten in Bhutan, and is recognizable by its roundish shape and the eyes painted on its sides, which bears similarity to the Jarung Khashor (Bodhanath) stupa in Nepal.
According to the story of the second Gangtey Trulku, Tenzin Lekpai Dhundrup (1645-1726), Lama NgesupTshering Wangchuk constructed the Chendebji stupa. Lama Ngesup Tshering Wangchuk was a descendent of the Bemji Choeje in Trongsa, whose ancestor is said to have been a Tibetan King named Trisong Detsen. Lama Ngesup Tshering Wangchuk brought a model of the Chendebji stupa from Nepal, and this model is still kept in Gangtey Gonpa, which is located in Wangdue district.
It is similar to the Jarung Khashor/ Bodhanath stupa of Nepal, which was built by a woman named Yum Jazinma (which translates to “the poultry lady”), who was actually the incarnation of a Dakini, and her four sons, one of whom being reincarnated as the Tibetan King, Trisong Detsen.
The Chendebji chorten was built in order to subdue Ngala dudm, the dreaded demoness of the Chendibji area, and bring peace to the valley. The relics inside the chorten were all provided by the Bemji Choeji. The skull of the second Gangtey Trulku Tenzin Lekpai Dhundrup was also put inside the chorten as a relic.
A traditional Bhutanese chorten was built by the Royal grand-mother Ashi Kesang Choden Wangchuck in 1982. A large prayer wall can also be seen beside the main chorten.
The site is important for religious practices. The Dangla lama initiated prayers on the fifth month of the Bhutanese calendar, constituting the origin of a tshechu (tshes bcu). His students and people living nearby continued this tradition until 2009. From 2009, a committee called ‘Sampalhendrup Tshogpa’, headed by the Gangtey trulku, looks after the Sampalhendrup moenlam (bsam pa lhun grub smon lam), wish fulfilling prayer, and the Baza Guru Dungdrup prayers which are conducted annually at the Chendebji chorten, on the ninth month of the Bhutanese calendar on the Descending Day of Lord Buddha.
In 2012, the prayer was performed by total of 500 monks, lay-practitioners from Gangtey, Dangla, and Ngala in the Black mountains, and nuns from the Tang Pema Choeling nunnery. The preparation of the moenlam is done on a rotation base, with the 2012 prayer having been organized by Tangsibi Gewog. In 2013, it will be organized by Sephu Gewog.
The chorten, which is located in a picturesque gorge, is also an important stop for guests and tourists alike. It is commonly used as a picnic stop, and a restaurant has been established nearby.
According to the story of the second Gangtey Trulku, Tenzin Lekpai Dhundrup (1645-1726), Lama NgesupTshering Wangchuk constructed the Chendebji stupa. Lama Ngesup Tshering Wangchuk was a descendent of the Bemji Choeje in Trongsa, whose ancestor is said to have been a Tibetan King named Trisong Detsen. Lama Ngesup Tshering Wangchuk brought a model of the Chendebji stupa from Nepal, and this model is still kept in Gangtey Gonpa, which is located in Wangdue district.
It is similar to the Jarung Khashor/ Bodhanath stupa of Nepal, which was built by a woman named Yum Jazinma (which translates to “the poultry lady”), who was actually the incarnation of a Dakini, and her four sons, one of whom being reincarnated as the Tibetan King, Trisong Detsen.
The Chendebji chorten was built in order to subdue Ngala dudm, the dreaded demoness of the Chendibji area, and bring peace to the valley. The relics inside the chorten were all provided by the Bemji Choeji. The skull of the second Gangtey Trulku Tenzin Lekpai Dhundrup was also put inside the chorten as a relic.
A traditional Bhutanese chorten was built by the Royal grand-mother Ashi Kesang Choden Wangchuck in 1982. A large prayer wall can also be seen beside the main chorten.
The site is important for religious practices. The Dangla lama initiated prayers on the fifth month of the Bhutanese calendar, constituting the origin of a tshechu (tshes bcu). His students and people living nearby continued this tradition until 2009. From 2009, a committee called ‘Sampalhendrup Tshogpa’, headed by the Gangtey trulku, looks after the Sampalhendrup moenlam (bsam pa lhun grub smon lam), wish fulfilling prayer, and the Baza Guru Dungdrup prayers which are conducted annually at the Chendebji chorten, on the ninth month of the Bhutanese calendar on the Descending Day of Lord Buddha.
In 2012, the prayer was performed by total of 500 monks, lay-practitioners from Gangtey, Dangla, and Ngala in the Black mountains, and nuns from the Tang Pema Choeling nunnery. The preparation of the moenlam is done on a rotation base, with the 2012 prayer having been organized by Tangsibi Gewog. In 2013, it will be organized by Sephu Gewog.
The chorten, which is located in a picturesque gorge, is also an important stop for guests and tourists alike. It is commonly used as a picnic stop, and a restaurant has been established nearby.
Trongsa Dzong
This commanding dzong, high above the roaring Mangde Chhu, is perhaps the most spectacularly sited dzong in Bhutan, with a sheer drop to the south that often just disappears into cloud and mist. The rambling assemblage of buildings that comprises the dzong trails down the ridge and is connected by a succession of alley-like corridors, wide stone stairs and beautiful paved courtyards. The southernmost part of the dzong, Chorten Lhakhang, is the location of the first hermitage, built in 1543.
Trongsa Dzong is the largest dzong fortress in Bhutan, located in Trongsa (formerly Tongsa) in Trongsa district, in the centre of the country. Built on a spur overlooking the gorge of the Mangde River, a temple was first established at the location in 1543 by the Drukpa lama, Ngagi Wangchuk son of Ngawang Chhojey. In 1647, his great-grandson Shabdrung Ngawang Namgyal (Shabdrung or Zhabdrung being his title), constructed the first dzong to replace it, called Chökhor Rabtentse Dzong with a shorter version of Choetse Dzong. It was enlarged several times during the 18th century; the Chenrezig Lhakang was built in 1715 and a whole complex, including the Maitreya (Jampa) temple, was added in 1771.
The dzong has since been repaired on several occasions; it was damaged during the 1897 Assam earthquake and underwent extensive renovation in 1927 and 1999.
Trongsa Dzong is closely connected to the royal family. The first two hereditary kings ruled from this dzong, and tradition still dictates that the crown prince serve as Trongsa penlop before acceding to the throne.
The dzong is a massive, overpowering five-storey structure sitting on the slopes of the spur that dips into the Mangde river. Its enormous size, traditional design and location make it distinctive from the other houses, as is the case with any other dzongs. The entire structure can be divided into four units or parts, each having numerous temples and offices. Above the dzong and the town stands the Ta dzong, which served as a watch tower in the past, but today it functions as a museum that stores the history and artifacts of the country and its leaders.
The topmost floor, generally, houses the various temples (lhakhangs); the fourth is used as lhakhangs for the lamas (abbots); and the third storey, which was earlier used as store, is now vacant. In the second storey, one will find the two Gonkhangs – one each for the male protective deity, Yeshe Gonpo and the female protective deity, Palden Lhamo; and the ground floor is also vacant. In one of the units is located the offices used for administrative purposes.
There are 25 temples (lhakhangs) in the dzong; and the most important ones, according to the informant, are the Demchog (Cakrasamvara) lhakhang, the Chenrezig (Avalokiteshvara) lhakhang and the Mithruk (Akshobya) lhakhang.
Demchog lhakhang (Cakrasamvara) was built in memory of Lama Changchub Tsondru (1817-1856), the lama who predicted to Trongsa Penlop Jigme Namgyel – the First King Ugyen Wangchuck’s father – the benefits of constructing a temple having the statues of 60 deities facing east. The paintings of Sangdue lhatshog (all the deities of the Guyasamaja cycle) adorn its walls. The temple of Chenrezig (Avalokiteshvara) bears its importance because, it is believed that, during auspicious days such as the 10th and 15th day of the months, the sky above it used to be filled with rainbow. The temple has the paintings of Chenrezig. The Mithruk (Akshobya) lhakhang, associated with the dead, is the temple that was first built by lama Ngagi Wangchuk before the dzong came into existence.
It is believed that the soul of the dead comes to this temple, and that some strange signs are shown in this temple the night before hearing of the death of a person. Paintings of 1000 Mithruk can be found in this temple.
Other temples such as Tshepame lhakhang, Jambay lhakhang and Gaypa lhakhang can be found among many others. Each temple has statues and paintings corresponding to the lama or deity it is dedicated to. Statues of Guru Tsengye (Eight manifestations of Guru Padmasambhava) and Neyden Chugdru (16 Arhats) made of rhino horns are some important relics of the dzong.
Since its foundation, the dzong had undergone numerous repair and expansion works. The Chenrezig lhakhang was an additional temple constructed in 1715 by Penlop Druk Dendup, which was followed by a complete revamping of the entire structure, including the construction of another additional temple, the Jampa (Maitreya) lhakhang in 1771. Repair works, especially after the earthquake of 1897, have been done repeatedly during the reign of the 1st King Ugyen Wangchuck. The Chenrezig lhakhang was renovated under the reign of the 2nd King Jigme Wangchuck in 1927. Extensive restoration work took place in 1999 with financial and technical assistance from Austria, and was re-consecrated in 2004.
The dzong presently is the seat of religious and administrative functions for the district. Numerous religious rituals are conducted in the dzong throughout the year in accordance to the Bhutanese calendar, out of which some important ones are highlighted here.
The Sangdrup Tshepame Bumde, a 7-day ritual offering prayers to Amitayus, is conducted from the 9th till the 15th day of the 8th month of the Bhutanese calendar. Wang (blessing) on the 15th is also given to the devotees. This ritual is performed for the longevity of the people and the leaders of the country.
A ritual called Gonpo Jatshargi Sungchoe is performed in the Gonkhang from the 4th till the 10thof the 9th month. This ritual is conducted for peace in the country and long life of its leaders. From the 13th to the 15th, Gonpoi Wangchukgi Sachok is performed, which is followed by Bumpa Tashi on the 23rd. Finally from 24th of the 9th month to the 4th of the 10th month, Gonpoi Wangchoe, a ritual to appease the manifestation of the male protective deity, Yeshe Gonpo is also performed.
After appeasing the deities, a Domchoe consisting of mask dances about the manifestations of Yeshe Gonpo with about 5 performers happens in the 10th month during the 5th, 6th and 7thday. This is followed by Zor Chham on the 8th; here the mask dances performed during the Domchoe are exhibited more elaborately with additional performers (about 21 performers). On the 9thday, the closing ritual, Duetsenshani – in which tormas (ritual cakes made mostly of flour and butter as offerings) are thrown in the river – is carried out.
A 3-day ritual, Dolma Mandrel Zhipai Sungchok, to offer prayers to Dolma (Tara) is performed on the 12th, 13th and 14thday of the 10th month. Right after this, on the 15th, Lhadak Sungchoe, a ritual to offer prayers to the local deities can be witnessed – people come and offer prayer flags to the deities.
Gonpo Torjab, a ritual of offering of tormas to the male protective deity is conducted from the 23rd to 29th day of the 10th month. Prayers are offered, again, for the wellbeing of the country, its people and leaders. The tormas are offered on the last day of the ritual.
The Trongsa tsechu is then observed in the 11th month, from the 9th till the 11th of the month with numerous mask dances.
A ritual of offering to the Thirteen Gods, Dechok Lhachusumgi Sungchoe, happens from the 4thtill the 10th of the 12th month. In the same month, a ritual similar to Gonpoi Wangchoe that happens in the 10th month called the Lhamo Domchoe is performed during the 13th, 14th and 15th day. This ritual is performed to appease the female deity, Palden Lhamo, and is followed by rituals similar to the ones that follow Gonpoi Wangchoe until the end. The long series of rituals stretches till the 9th of the 1st month.
In the 1st month, from the 10th to the 14thday, the dratshang (monk body) is engaged Kanjur Daktshar – recitation of the Kanjur. On the 15th, the Neten Chudruk ritual is conducted in the morning, which is followed by Sorjong in the afternoon. This is a ritual in which monks who have broken their vows are given the opportunity to repent.
A ritual, Mikthruk Bumde, dedicated to the deity which presides over death, is performed at the Mithruk lhakhang from the 12th to 19th of the 2nd month. This is followed, once again, by a ritual called Gonpoi Toendoe, to appease the male protective deity, Yeshe Gonpo, from the 24thtill 29th day.
The Zhabdrung Kuchoe is observed on the 10th day of the 3rd month. Prayers and offerings are made to mark the death of Zhabdrung Ngawang Namgyal.
In the 4th month from the 8th to 14th day, Lhamo Bumdoe, a ritual to appease the female protective deity, Palden Lhamo, is conducted, which is presided by the Lam Neten. Simultaneously, Jigje doe is conducted at Jigje lhakhang, which is presided by the Umze, the choir master.
The dratshang funds all the rituals conducted in the dzong throughout the year. However, if people wish the dratshang to perform any ritual, the individuals have to bear the expenses for the ritual. The monks who bear certain responsibilities in the dratshang move to Kurje, Bumthang from the 1st of the 5th month and stay there until the end of the 7th month. Earlier the entire monk body used to move to Jakar dzong in summer and stay there as Jakar dzong did not have its own monastic body.
Trongsa Dzong is the largest dzong fortress in Bhutan, located in Trongsa (formerly Tongsa) in Trongsa district, in the centre of the country. Built on a spur overlooking the gorge of the Mangde River, a temple was first established at the location in 1543 by the Drukpa lama, Ngagi Wangchuk son of Ngawang Chhojey. In 1647, his great-grandson Shabdrung Ngawang Namgyal (Shabdrung or Zhabdrung being his title), constructed the first dzong to replace it, called Chökhor Rabtentse Dzong with a shorter version of Choetse Dzong. It was enlarged several times during the 18th century; the Chenrezig Lhakang was built in 1715 and a whole complex, including the Maitreya (Jampa) temple, was added in 1771.
The dzong has since been repaired on several occasions; it was damaged during the 1897 Assam earthquake and underwent extensive renovation in 1927 and 1999.
Trongsa Dzong is closely connected to the royal family. The first two hereditary kings ruled from this dzong, and tradition still dictates that the crown prince serve as Trongsa penlop before acceding to the throne.
The dzong is a massive, overpowering five-storey structure sitting on the slopes of the spur that dips into the Mangde river. Its enormous size, traditional design and location make it distinctive from the other houses, as is the case with any other dzongs. The entire structure can be divided into four units or parts, each having numerous temples and offices. Above the dzong and the town stands the Ta dzong, which served as a watch tower in the past, but today it functions as a museum that stores the history and artifacts of the country and its leaders.
The topmost floor, generally, houses the various temples (lhakhangs); the fourth is used as lhakhangs for the lamas (abbots); and the third storey, which was earlier used as store, is now vacant. In the second storey, one will find the two Gonkhangs – one each for the male protective deity, Yeshe Gonpo and the female protective deity, Palden Lhamo; and the ground floor is also vacant. In one of the units is located the offices used for administrative purposes.
There are 25 temples (lhakhangs) in the dzong; and the most important ones, according to the informant, are the Demchog (Cakrasamvara) lhakhang, the Chenrezig (Avalokiteshvara) lhakhang and the Mithruk (Akshobya) lhakhang.
Demchog lhakhang (Cakrasamvara) was built in memory of Lama Changchub Tsondru (1817-1856), the lama who predicted to Trongsa Penlop Jigme Namgyel – the First King Ugyen Wangchuck’s father – the benefits of constructing a temple having the statues of 60 deities facing east. The paintings of Sangdue lhatshog (all the deities of the Guyasamaja cycle) adorn its walls. The temple of Chenrezig (Avalokiteshvara) bears its importance because, it is believed that, during auspicious days such as the 10th and 15th day of the months, the sky above it used to be filled with rainbow. The temple has the paintings of Chenrezig. The Mithruk (Akshobya) lhakhang, associated with the dead, is the temple that was first built by lama Ngagi Wangchuk before the dzong came into existence.
It is believed that the soul of the dead comes to this temple, and that some strange signs are shown in this temple the night before hearing of the death of a person. Paintings of 1000 Mithruk can be found in this temple.
Other temples such as Tshepame lhakhang, Jambay lhakhang and Gaypa lhakhang can be found among many others. Each temple has statues and paintings corresponding to the lama or deity it is dedicated to. Statues of Guru Tsengye (Eight manifestations of Guru Padmasambhava) and Neyden Chugdru (16 Arhats) made of rhino horns are some important relics of the dzong.
Since its foundation, the dzong had undergone numerous repair and expansion works. The Chenrezig lhakhang was an additional temple constructed in 1715 by Penlop Druk Dendup, which was followed by a complete revamping of the entire structure, including the construction of another additional temple, the Jampa (Maitreya) lhakhang in 1771. Repair works, especially after the earthquake of 1897, have been done repeatedly during the reign of the 1st King Ugyen Wangchuck. The Chenrezig lhakhang was renovated under the reign of the 2nd King Jigme Wangchuck in 1927. Extensive restoration work took place in 1999 with financial and technical assistance from Austria, and was re-consecrated in 2004.
The dzong presently is the seat of religious and administrative functions for the district. Numerous religious rituals are conducted in the dzong throughout the year in accordance to the Bhutanese calendar, out of which some important ones are highlighted here.
The Sangdrup Tshepame Bumde, a 7-day ritual offering prayers to Amitayus, is conducted from the 9th till the 15th day of the 8th month of the Bhutanese calendar. Wang (blessing) on the 15th is also given to the devotees. This ritual is performed for the longevity of the people and the leaders of the country.
A ritual called Gonpo Jatshargi Sungchoe is performed in the Gonkhang from the 4th till the 10thof the 9th month. This ritual is conducted for peace in the country and long life of its leaders. From the 13th to the 15th, Gonpoi Wangchukgi Sachok is performed, which is followed by Bumpa Tashi on the 23rd. Finally from 24th of the 9th month to the 4th of the 10th month, Gonpoi Wangchoe, a ritual to appease the manifestation of the male protective deity, Yeshe Gonpo is also performed.
After appeasing the deities, a Domchoe consisting of mask dances about the manifestations of Yeshe Gonpo with about 5 performers happens in the 10th month during the 5th, 6th and 7thday. This is followed by Zor Chham on the 8th; here the mask dances performed during the Domchoe are exhibited more elaborately with additional performers (about 21 performers). On the 9thday, the closing ritual, Duetsenshani – in which tormas (ritual cakes made mostly of flour and butter as offerings) are thrown in the river – is carried out.
A 3-day ritual, Dolma Mandrel Zhipai Sungchok, to offer prayers to Dolma (Tara) is performed on the 12th, 13th and 14thday of the 10th month. Right after this, on the 15th, Lhadak Sungchoe, a ritual to offer prayers to the local deities can be witnessed – people come and offer prayer flags to the deities.
Gonpo Torjab, a ritual of offering of tormas to the male protective deity is conducted from the 23rd to 29th day of the 10th month. Prayers are offered, again, for the wellbeing of the country, its people and leaders. The tormas are offered on the last day of the ritual.
The Trongsa tsechu is then observed in the 11th month, from the 9th till the 11th of the month with numerous mask dances.
A ritual of offering to the Thirteen Gods, Dechok Lhachusumgi Sungchoe, happens from the 4thtill the 10th of the 12th month. In the same month, a ritual similar to Gonpoi Wangchoe that happens in the 10th month called the Lhamo Domchoe is performed during the 13th, 14th and 15th day. This ritual is performed to appease the female deity, Palden Lhamo, and is followed by rituals similar to the ones that follow Gonpoi Wangchoe until the end. The long series of rituals stretches till the 9th of the 1st month.
In the 1st month, from the 10th to the 14thday, the dratshang (monk body) is engaged Kanjur Daktshar – recitation of the Kanjur. On the 15th, the Neten Chudruk ritual is conducted in the morning, which is followed by Sorjong in the afternoon. This is a ritual in which monks who have broken their vows are given the opportunity to repent.
A ritual, Mikthruk Bumde, dedicated to the deity which presides over death, is performed at the Mithruk lhakhang from the 12th to 19th of the 2nd month. This is followed, once again, by a ritual called Gonpoi Toendoe, to appease the male protective deity, Yeshe Gonpo, from the 24thtill 29th day.
The Zhabdrung Kuchoe is observed on the 10th day of the 3rd month. Prayers and offerings are made to mark the death of Zhabdrung Ngawang Namgyal.
In the 4th month from the 8th to 14th day, Lhamo Bumdoe, a ritual to appease the female protective deity, Palden Lhamo, is conducted, which is presided by the Lam Neten. Simultaneously, Jigje doe is conducted at Jigje lhakhang, which is presided by the Umze, the choir master.
The dratshang funds all the rituals conducted in the dzong throughout the year. However, if people wish the dratshang to perform any ritual, the individuals have to bear the expenses for the ritual. The monks who bear certain responsibilities in the dratshang move to Kurje, Bumthang from the 1st of the 5th month and stay there until the end of the 7th month. Earlier the entire monk body used to move to Jakar dzong in summer and stay there as Jakar dzong did not have its own monastic body.
Black Mountain Range
Black Mountain Range, southern spur of the Assam Himalayas in Bhutan. It lies between the Sankosh River (west) and the Mangde (Tongsa) River (east), and tributaries of the two rivers run through deep ravines down its steep slopes. The road between Punakha and Tongsa Dzong (a fortified monastery) cuts across the range at Pele Pass at an elevation of 11,055 feet (3,370 metres). The mountains are thinly settled, most settlements being strung out along river valleys or mountain trails. The people represent a mixture of the Nepalese and Tibeto-Burman cultures.
Kuenga Rabten Palace
During the first half of the 20th century, the palace served as winter residence for the second King, Jigme Wangchuck and his senior Queen, Ashi Phuntsho Choden. Due to this heritage, the Kuenga Rabten Palace is surrounded by stone walls that have spy-holes, which were used by the royal guards. A gallery runs around the courtyard on three sides, and the tall main building is located on the fourth side as two protruding aisles.
The ground and first floors were used as a granary and a military garrison, respectively, when His Majesty and the Queen were staying at the palace. However, the ground floor is now empty and the first floor has classrooms for the monks. On the second floor, there are three adjacent rooms. The main entrance leads into the central room, known as the Sangye Lhakhang, which is the main temple.
Next to the chapel was the private residence of King Jigme Wangchuck and Ashi Phuntsho Choden. At present, the King’s room is well preserved, with everything remaining as though the second King were still resident there. During the second King’s time in Kuenga Rabten, other rooms on the floor were used as guestrooms and to grant audiences.
The palace fulfills a public role for the community both with regards to religious and social daily life. The religious function for the community is due to the presence of monks from the Trongsa Dzong, who live and study at the site. The monks perform daily prayers and rituals for the community. In terms of social usage, the palace grounds have a good field for archery matches, which often take place.
The site also stores books for the National Library of Bhutan, though the books are not accessible for the public.
The ground and first floors were used as a granary and a military garrison, respectively, when His Majesty and the Queen were staying at the palace. However, the ground floor is now empty and the first floor has classrooms for the monks. On the second floor, there are three adjacent rooms. The main entrance leads into the central room, known as the Sangye Lhakhang, which is the main temple.
Next to the chapel was the private residence of King Jigme Wangchuck and Ashi Phuntsho Choden. At present, the King’s room is well preserved, with everything remaining as though the second King were still resident there. During the second King’s time in Kuenga Rabten, other rooms on the floor were used as guestrooms and to grant audiences.
The palace fulfills a public role for the community both with regards to religious and social daily life. The religious function for the community is due to the presence of monks from the Trongsa Dzong, who live and study at the site. The monks perform daily prayers and rituals for the community. In terms of social usage, the palace grounds have a good field for archery matches, which often take place.
The site also stores books for the National Library of Bhutan, though the books are not accessible for the public.
Ta Dzong
This watchtower (ta dzong) overlooking the dzong now houses an excellent museum. The five floors of displays focus on Buddhist art and royal memorabilia, including such varied treasures as the 500-year-old jacket of Ngagi Wangchuk and the football boots used by the teenaged fourth king. You can drive here or walk up a steep staircase from town.
The most sacred religious item is a copy of the Padma Kathang, a biography of Guru Rinpoche written by his consort Yeshe Tsogyel. There are two lhakhangs inside the Ta Dzong; the Gesar Lhakhang is dedicated to the 19th-century penlop of Trongsa, Jigme Namgyal. Two British soldiers are said to have been kept in the dungeon here for several months during the Duar War. There are sweeping views from the roof, a souvenir shop, and a cafe on the ground floor provides refreshments (and lunch by prior arrangement).
The most sacred religious item is a copy of the Padma Kathang, a biography of Guru Rinpoche written by his consort Yeshe Tsogyel. There are two lhakhangs inside the Ta Dzong; the Gesar Lhakhang is dedicated to the 19th-century penlop of Trongsa, Jigme Namgyal. Two British soldiers are said to have been kept in the dungeon here for several months during the Duar War. There are sweeping views from the roof, a souvenir shop, and a cafe on the ground floor provides refreshments (and lunch by prior arrangement).