Lhojong Car Rental is the trusted name in Bhutan for the hire car, taxi, and local driver services. We offer a wide range of vehicles to meet your requirements. Lhojong Car Rental is a leading, trusted name for car hire, taxi, and local driver services in Bhutan. We take pride in our wide range of vehicles that cater to your every need. Whether you are looking for a small car to navigate the narrow streets of Thimphu or a jeep to tackle rough terrain, we have just the right vehicle for you! We have partnered with the country’s largest fleet of cars and reliable drivers to make your car hire in Bhutan a pleasant experience.
The Lhojong Car Rental team is committed to providing you with a safe, reliable, and comfortable car rental in Bhutan. We take pride in providing convenient transportation for each of our customers so that they can safely navigate their way through the country’s highly mountainous regions.
We are one of the best car rental companies in Bhutan and offer various types of services at the best rates. You can rent a taxi, rent a car, book a chauffeur or take our airport transfer service. Get access to our fleet of vehicles including Toyota Landcruiser, Toyota Prado, Toyota Fortuner, and more.
Lhojong Car Rental provides airport transfers for all major airports in Bhutan – Paro International Airport, Thimphu Airport, and Gelephu Airport. We offer regular transfers as well as door-to-door service with exclusive vehicle options. Let us take care of your transportation needs! Book airport transfer service now!
Choose from a wide range of cars to hire including Toyota Landcruiser, Toyota Prado, Toyota Fortuner, and more. We have the right vehicle for you at the most affordable rate.
The eight auspicious symbols of good fortune are an important part of Bhutan culture. When you are traveling in Bhutan, there are many signs and symbols in Monastery, hotel decorations, restaurant decorations, and decorations on big public structures like bridges and the airport. Today we are going to write about the Eight Auspicious signs or symbols of good fortune.
The eight auspicious symbols of good fortune are an important part of Bhutan culture. When you are traveling in Bhutan, you will see these symbols everywhere in the form of prayer flags, doorways, and windows. There are many signs and symbols in monasteries, hotels, restaurants decorations and decorations on big public structures. They have meaning, they have a story behind them. These symbols are often used to express the culture of the people who live there.
A temple is a place of worship for Buddhists. The Temple has many different kinds of decorations that represent Buddhist culture and Buddhism principles. The decorations may include statues of Buddha, Buddha images on the wall, paintings of Buddha or other famous Buddhist figures in history, and statues or pictures of animals that represent wisdom or enlightenment such as dragons and elephants.
In Buddhism, many different signs or symbols are used to illustrate abstract meanings. Among them, the most popular is the mudra. The word mudra is derived from Sanskrit and means “seal” or “sign.”
Mudras are hand gestures that represent a deity or other spiritual idea. They can also represent ritual activities such as a blessing or prayer in Hinduism and Buddhism. They have been in use since ancient times and have had a major influence on other practices such as yoga and tai chi.
In Buddhism, they are used to illustrate abstract meanings like wisdom, enlightenment, tranquility, strength, and so on.
They can be done with fingers of both hands together or one hand at a time; with palms facing up or down; The Eight Symbols of good fortune are a common motif in Buddhist culture. The eight symbols of good fortune represent the offering made by the gods to Buddha. They are also known as Ashtamangala or Auspicious Symbols, and they are often used in Buddhist art, religious jewelry, and architecture.
The eight symbols of good fortune consist of two sets of four items:
1) Four jewels that represent the Four Noble Truths: – The Jewel (the Buddha), The Lotus (Purity), The Victory Banner (Emancipation), and The Sword (Karma). These four jewels symbolize the four noble truths that life is dukkha (suffering or unsatisfactory), that there is a cause for this suffering, and that there is Indra, the Hindu god of sky and war, is the king of heaven in Vedic mythology. He is known as Deva and one of the Trimurti (Hindu Triad).
The conch shell is a spiral-shaped mollusk with a hard spiral shell that has an opening at one end. The conch shell has been used for centuries by Hindu priests to call people to prayer or other religious ceremonies. Aniconic representations of Buddha’s footprints invariably depicted auspicious symbols as divine marks on the soles of the feet.
The earliest representation of Buddha’s footprints is found in a stone inscription at the base of a stupa, dated to the 3rd century BCE. The inscription was made by King Asoka and it is one of his edicts. The edict mentions that he had been told that someone had cast a shoe over these footprints. This incident prompted him to erect this monument, which was to be worn out by time, so that future generations could see this evidence and know about it.
The aniconic representations of Buddha’s footprints invariably depicted auspicious symbols as divine marks on the soles.
The footprints of Buddha are often found in Buddhist art. The Buddhists believe that when Buddha walked, he left behind a physical impression of his body and his journey. The footprints of Buddha are often found in Buddhist art. There is a belief among the Buddhists that when Buddha walked, he left behind a physical impression of his body and his journey. These aniconic representations invariably depict auspicious symbols as divine marks on the soles, which can be seen as symbolic of the spiritual journey which every person has to undertake on this earth.
The Bhutan tradition identifies the eight auspicious symbols as forming the body of the Buddha, with the parasol representing his head. The parasol is a symbol of royalty, which is why it represents the Buddha’s head. It also has religious significance because it is believed that a person who has grasped and mastered all eight auspicious symbols can achieve enlightenment.
The representational meanings and the symbols of the Eight Auspicious Signs are briefly presented below:
The Historical Anecdotes of Kheng Bjoka Khoche’s Nobilities; Kheng Bjoka Khoche’s household is located on a hilltop under Bjoka Gewog under Pangbang Dungkhag, Zhemgang Dzongkhag, above 1,070masl, which is 50kms drive from Pangbang town junction. Churches were the noble families of lower Kheng who were dominant in areas close to Assam and Bengal. At this stage, it is impossible to explain if the churches of Bhutan shared blood kinship with the lost tribes of Khen and Khoch in Assam and Bengal.
There was a significant trade relationship between khengpas and Indians. During winter seasons the people of the hill had to migrate to the plains with their goats and sheep. Khengpas were known for their excellence in warfare and statecraft. A Khen chief established a dynasty in Kamata (kamrupa) by virtue of his courage and skill. The evidence of three kheng kings of this dynasty who ruled Kamrupa (Kamta). According to Belgian and Rigden, Khoches of kheng once ruled the Assamese provinces of Kokabari, Rangapani, and Mohali. Whether the churches mentioned by these authors were the descents of the Khen dynasty of Kamta needs to be ascertained.
Local tradition holds that Khoches were the direct descendants of Lhasey Tsangma, a grandson of Tibetan king Thrisong Deutsen. Lhasey Tsangma came to Bhutan in the 9th century. This can be substantiated by the fact that the descendants of this prince established the Byar-pa families in Kheng Bjoka and Ngangla where churches were based. I would hypothesize that the Byar-pa families in Bjoka and Ngangla once ruled the khen and Koch tribes of the plains. Through this association Byar- pa families came to be known as Bjoka and Ngangla churches. At present, the Kheng Bjoka Khoche’s ancestor home is taken care of by Meme Sangay. ‘Dung’ refers to the patrilineal noble families of Bumthang, Kheng, and Kurtoe.
The term was used either as a title of an adult male noble or referred to a noble’s household. According to various written sources, dung nobilities in kheng spread from Ura Dung Nagpo believed to have descended from the sky. Guse Langling alias Lhagon Pelchen ruled Ura and adjoining places for many years. His son Dung Nagpo Dragpa Wangchuk continued to rule the domain but he died without an heir. His reincarnation, Lhawang Dragpa was born in Yarlung Drongmoche in Central Tibet and was later ennobled as Ura Dung, Chume Dung, Domkhar Dung, Dur Dung, and Gyatsa Dung were the descendants of his legitimate sons from Choker Ashi Drenzom.
While visiting his landed estates in kheng to collect annual taxes, he fathered a son called Nima Wangyal through an extramarital affair with Ponmo Tashi Wangmo. The noble son then became the main progenitor of Nyakhar Dung and other dung lineages in kheng. The origin of dung discussed by John Ardussi proves contrary to the ancestral myths of dung described in the other Bhutanese sources. By Ardussi’s theory, the Gdung was not primarily an aboriginal people of Bhutan, but rather a somewhat scattered ‘southern’ population occupying the highlands of south-central Tibet, from Phari in the west to Lhobrak in the east, living off the land and hunting.
Branch families may have inhabited parts of Bhutan, but they were not the main body Aris (1979) conversely ascertained that the term ‘dung’ was associated with Lhasay Tsangma’s descendants in the 12th century, before Gelugpa’s invasion of the dung-ring and the-dung in South Tibet who fled to Bhutan and Tawang only in 14th Century. The royal-rigs records a local tradition concerning two ‘important clans’ in the west, the royal-dung of Apa-group and gDung-‘brog of Thimphu, both of whom descended from a son of Prince Tsangma. It is only ‘clan’. No one seems to remember the rGyal-gdung and gDung-‘brog today, though a motley group of the jungle –dwellers living far to the south of sPagro are still called the gDung (Aris, 1979).
𝐍𝐚𝐭𝐢𝐨𝐧𝐰𝐢𝐝𝐞 𝐕𝐚𝐜𝐜𝐢𝐧𝐚𝐭𝐢𝐨𝐧 𝐟𝐨𝐫 𝐂𝐡𝐢𝐥𝐝𝐫𝐞𝐧 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝟓 – 𝟏𝟏 𝐲𝐞𝐚𝐫𝐬 𝐨𝐥𝐝
𝐏𝐫𝐨𝐭𝐞𝐜𝐭𝐢𝐧𝐠 𝐎𝐮𝐫 𝐂𝐡𝐢𝐥𝐝𝐫𝐞𝐧 𝐢𝐬 𝐎𝐮𝐫 𝐆𝐲𝐞𝐧𝐤𝐡𝐮
At the end of the fifth day of the nationwide vaccination program for children between 5 to 11 years of age, 92.32 % of eligible children across the country have been vaccinated. In today’s vaccination program, 8.62 % of the children were vaccinated and only 10 minor Adverse Event Following Immunization (AEFI) or side effects such as injection site pain, mild fever, and headache were reported.
The vaccination coverage target for the first leg of the nationwide campaign that was set for >90% of the total target population was successfully met with today’s vaccination program. However, the Ministry of Health will continue with the vaccination drive to vaccinate as many children as we can. The following cumulative chart outlines the coverage made on each day in terms of percentage.
“This is a community-based project in both its building and operation which will restore an ancient cultural icon and provide a sustainable, net carbon zero experience in the country for pilgrims and travelers,” Sam Blyth, chair of the Bhutan Canada Foundation, said in a statement.
The trail’s westernmost point is the town of Haa, which is near the border with Tibet. The easternmost point is Trashigang, near the border of India’s Arunachal Pradesh state. According to a representative for the Bhutan Canada Foundation, an ambitious walker could cover the whole trail in about a month, but most tourists will likely enjoy shorter segments of the trail on three-, four-, or seven-day excursions. King Jigme Khesar Namgyel Wangchuck, Bhutan’s 41-year-old monarch, has been a driving force behind restoring the trail, which was formerly a Buddhist pilgrimage route before falling into disrepair once Bhutan began building roads in the 1960s. He will inaugurate the trail in a ceremony in Trongsa, a sacred city in central Bhutan, in March.
139 𝐧𝐞𝐰 𝐜𝐚𝐬𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐥𝐚𝐬𝐭 𝟐𝟒 𝐡𝐨𝐮𝐫𝐬.
𝐀𝐠𝐞: Infant – 97 years old
𝐆𝐞𝐧𝐝𝐞𝐫: 91 Male & 48 Female
𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥𝐢𝐭𝐲: 132 Bhutanese & 7 Non-Bhutanese
– Chukha: 36 (16 Community, 17 Contact, 3 Imported)
– Dagana: 1 (Contact)
– Pemagatshel (Nganglam): 12 (5 Community, 7 Contact)
– Paro: 1 (Contact)
– Punakha: 1 (Contact)
– Samdrupjongkhar: 31 (30 Contact, 1 Imported)
– Samtse: 22 (7 Community, 15 Contact)
(Gomtu:2, Samtse : 20)
– Sarpang (Gelephu): 5 (Contact)
– Thimphu: 15 (7 Community, 8 Contact)
(Upper Samtenling:7, Kabesa:6, Norzin Tag:2)
– Wangduephodrang: 15 (Contact)