The Treasury of Lives

Pema Dolkar was born in 1892 into the Tsarong family (tsha rong), which claims descent from Yutok Yonten Gonpo (g.yu thog yon tan mgon po), the legendary founder of the Tibetan medical tradition. Her father was Wangchuk Gyelpo (dbang phyug rgyal po, 1866–1912), who served as general of U (dbus mda' dpon), and cabinet minister, or kalon (bka' blon), in the Tibetan government. Her mother was Yangchen Dolma (dbyangs can sgrol ma, 1877–1919) of the Yutok family (yab gzhis g.yu thog), who were relatives of the Tenth Dalai Lama, Tsultrim Gyatso (ta la'i bla ma 10 tshul khrims rgya mtsho, 1816–1837). Sources on her life include the memoirs of her younger sister, Rinchen Dolma (Mary) Taring (phreng ring rin chen sgrol ma, 1910–2000) and son, Dundul (George) Namgyel (bdud 'dul rnam rgyal, 1920–2011), as well as accounts of explorers and British officers who visited the Tsarongs during their travels.

Pema Dolkar was the third of ten surviving children born to her parents at Tsarong House in the center of Lhasa. In addition to the three-story home in Lhasa, the family had an estate in the Sakya region. The family primarily lived in Lhasa and the rural estate was managed by servants of the family. When the Manchus occupied Lhasa from 1910–1912, Pema Dolkar lived with her mother and siblings at Tashi Khangsar (bkra shis khang gsar) at Drepung Monastery ('bras sprung dgon) while their father and eldest brother remained in the city. The Tsarongs were patrons of Sakya Monastery (sa skya dgon) and also maintained a temple in the region of their estate dedicated to their ancestor, Yutok Yonten Gonpo.

As a child Pema Dolkar contracted smallpox and had scars for the rest of her life. In 1912, when she would have been about twenty years old, her father and eldest brother were killed. The elder Tsarong was attacked after an official meeting at the Potala and beheaded. Her brother Samdrub Tsering (bsam grub tshe ring, 1887–1912) was stabbed to death shortly after. Both had been accused of collaborating with the Manchus during the occupation of Lhasa. However, it has also been suggested that rivalries between Tsarong and certain disgruntled ministers may have played a role.^[1]

The death of Wangchuk Gyelpo and Samdrub Tsering left Pema Dolkar's mother in a state of grief from which she never fully recovered. These deaths left the Tsarong without an heir, since the only surviving son, Kelzang Lhawang (skal bzang lha dbang, 1903–1936), was a recognized tulku and was living at Drepung as a monk (he would later disrobe). This matter was solved by Tsatrul Rinpoche Ngawang Lobzang (tsha sprul rin po che ngag dbang blo bzang, 1880–1957), who proposed that one of the Dalai Lama's favorites, Chensel Namgang (spyan gsal gnam gang), marry into the Tsarong family and become its head. Tsatrul Rinpoche was a close confidant of the Thirteenth Dalai Lama, and was related by marriage to the Tsarongs: his sister, Rigdzin Chodron (rig 'dzin chos sgron), was the widow of Samdrub Tsering, while his brother, Delek Rabten Dorje Yulgyel (bde legs rab brtan rdo rje g.yul rgyal), was married to Norbu Yudron (nor bu g.yu sgron), Pema Dolkar's younger sister. Tsatrul and Delek Rabten's brother, Dingja Dorje Gyeltsen (lding bya rdo rje rgyal mtshan, b. 1896), married Dasang Damdul Tsarong's younger sister Yangchen. Tsatrul Rinpoche proposed that Rigdzin Chodron marry Namgang to ensure the management and continuation of the substantial house. However, in order to continue the family bloodline, Tsarong stewards demanded that Namgang also marry Pema Dolkar. The Dalai Lama approved of the idea and so the two sisters-in-law became co-wives to Namgang, who would become known as Tsarong Dasang Damdul (zla bzang dgra 'dul, 1888–1959). Rigdzin Chodron was initially regarded as senior among the wives.

In 1919, Pema Dolkar's mother died of a heart attack at the age of forty-eight, and she was charged with leading the funeral procession. In her memoir, Rinchen Dolma Taring described a dream that Pema Dolkar had remembered her mother telling her about years before she died. The dream presaged the manner in which her mother passed, including the exact details of the clothing and jewelry her mother was wearing.

Dasang Damdul, Pema Dolkar, and Rigdzin Chodron all lived together in one wing of the Tsarong House. Rigdzin Chodron, who would later take vows and become a nun, did not have children from either of her marriages. While still living in Lhasa Pema Dolkar gave birth to several children, none of whom survived infancy. The Thirteenth Dalai Lama recommended that she leave their city home to ensure the well-being of her next child. As a result she spent her time at the new Tsarong residence (tsha rong gzims shag) in Gyatso, just outside of Lhasa, near Norbulingka (nor bu ling kha). The grand Tsarong House in the heart of Lhasa was sold sometime after 1928 to the Pangdatsang family (spang mda' tshang) and renamed for the new owners.^[2] The move proved beneficial; not long afterward Pema Dolkar gave birth to a son. The Dalai Lama gave him his name, Dundul Namgyel (bdud 'dul nam rgyal 1920–2011). In 1923 daughter Kunzang Lhakyi (kun bzang lha skyid), also known as Kate, was born.

Throughout the early 1920s Dasang Damdul, in his capacity as commander-in-chief of the army, worked to strengthen the military, but he faced intense opposition from conservative members of government and monastic factions. His opponents were increasingly threatened by Tsarong's power, and suspicions circulated that he was planning to overthrow the government with the backing of the army. Under these tense circumstances, Dasang Damdul decided to request a leave from the Dalai Lama in order to travel to India. With permission granted, the family left Tibet in 1924 for an extended period. Pema Dolkar took Dundul Namgyal but left Kunsang Lhakyi, then still an infant, in Lhasa. In India, they went on pilgrimage to Bodhgaya, Benares, Kushinaga, and Kathmandu, and also visited Calcutta and Bombay. On the way back from their extended trip Tsarong was relieved of his duties as commander-in-chief and replaced by the Dalai Lama's nephew Drumpa Namgyel Gyeltsen (bhruM pa rnam rgyal rgyal mtshan, 1898–1930).

During their travels Pema Dolkar was able to reconnect with Rinchen Dolma, her younger sister, who had left Lhasa in 1922 to study at an English school in Darjeeling. Rinchen Dolma returned to Tibet with her sister and Tsarong, and shortly afterward Tsarong persuaded her to marry him. Tsarong also married Tseten Dolkar (tshe brtan sgrol dkar, 1898–1940), another of Pema Dolkar's younger sisters, who had been widowed by Horkhang Wangchen Puntsok Namgyel (dbang chen phun tshogs rnam rgyal, 1875/1876–1918). Thus Pema Dolkar was one of four wives, two of whom were her sisters, and one her former sister-in-law. After Rigzin Chodron became a nun, Pema Dolkar was considered the senior among all the wives; it was her son who would inherit the Tsarong estates.

While many were intimidated by Tsarong, who was known to be blunt and quick tempered, he and Pema Dolkar enjoyed a loving relationship. In Portrait of a Dalai Lama, British political officer Charles Bell (1870–1945), who was in Lhasa for about a year in 1920–1921, noted that she had a calming effect in times of stress, writing, "If his wife is present, she teases him gently, or otherwise restrains him."^[3] The two particularly enjoyed gardening together and accounts of Tsarong House mention the many varieties of fruit, vegetables, and flowers that were grown there.

When Dasang Damdul Tsarong became ill with dysentery in 1933 and the treatment in Lhasa was not effective, he was granted leave to seek treatment in Gyantse where the British headquarters were located, traveling there with Pema Dolkar and their children. On route back  to Lhasa they visited the Tsarong estate and temple in Sakya. During this visit Dundul Namgyal injured himself falling off a horse and stayed with his father in Gyantse for treatment while Pema Dolkar traveled to Darjeeling to enroll the other children in school at St. Joseph's College. While the family was out of Lhasa, the Dalai Lama passed away. In the unstable atmosphere that followed, the family was warned against returning to Lhasa, and so they stayed away until June 1934.

By this point Pema Dolkar also cared for her niece, Tsering Yangzom, the daughter of Rinchen Dolma and Tsarong; Rinchen Dolma had left the Tsarong household to marry Jigme Taring ('jigs med phreng ring, 1908–1991). When Tseten Dolkar passed away in 1938, she left behind her three children by Horkhang and seven children by Tsarong. Pema Dolkar took charge of these children "as if they were her own."^[4]

Throughout the 1930s Tsarong house was a busy place. In addition to taking care of the children, Pema Dolkar was also hostess to dignitaries, some of whom were foreigners visiting Tibet. The photographs and memoirs of explorers and political officers document the lively household and its many members. Photos taken by F. Spencer Chapman, who participated in the British mission of 1936, include striking images of Pema Dolkar with her sisters and their children in traditional dress and jewelry. Chapman's travelog, Lhasa: The Holy City, describes in detail his time in Lhasa and his meetings with Pema Dolkar, who he described as "a perfect hostess."^[5] Likewise, Theos Bernard's account of his time in Tibet is punctuated by his interactions with the Tsarongs and includes many references to sharing tea with Pema Dolkar, who was a "gracious hostess, animated with a friendly enthusiasm."^[6] In 1946, Austrians Heinrich Harrer and Peter Aufschnaiter reached Lhasa, having escaped British detention in India. After being held briefly by the Tibetan government, they were invited to stay at Tsarong House. Harrer lived with the family and became particularly close to them; his Seven Years in Tibet is full of remembrances of his time with the Tsarongs.

In 1939 Pema Dolkar began to suffer with stomach problems for which no Tibetan treatment helped, and Tsarong requested leave so that he could take the family to India. They left Lhasa in December, stopping in Sikkim as guests of the royal family. In Calcutta doctors discovered that Pema Dolkar had gallstones requiring surgery. The operation was a success, and after spending over a month recovering, the family returned to Lhasa.

As the younger generation grew up, Pema Dolkar was responsible for many details of elaborate wedding rituals of her children. She also managed accounting for the family's businesses and played a significant role in their success.^[7] In the early 1940s, her son Dundul Namgyal married Yangchen Dolkar (dbyang can sgrol dkar) of the Ragashar family (rag kha shar, mdo khar). Their son would be recognized as the Seventh Drikung Chetsang, Tenzin Trinle Lhundrub ('bri gung che tshang 07 bstan 'dzin 'phrin las lhun grub, b. 1946). This was presaged by numerous signs, according to tradition. In From the Heart of Tibet, the biography of the Seventh Drikung Chetsang, it is noted that Pema Dolkar had been given a necklace by the Sixth Drigung Chetsang, Zhiwe Lodro ('bri gung che tshang 06 zhi ba'i blo gros 1886–1943), who told her that by wearing it, she would "see him again soon," a sentiment that was later taken as confirmation that her grandson was indeed his reincarnation.^[8] Her daughter Kunsang Lhakyi married Ganden Peljor (dga' ldan dpal 'byor, 1922–1969), the grandson of Shatra Peljor Dorje (dpal 'byor rdo rje, d. 1919) in 1942.

When news of the Chinese advance in Kham reached Lhasa, Pema Dolkar left Tibet for Kalimpong with many members of her family. After the Seventeen Point Agreement was signed and the Dalai Lama planned his return to Lhasa from Dromo, Pema Dolkar decided to join her husband who had been stationed near the Dalai Lama's camp. They returned to Tsarong House after stopping in Gyantse at the Punkhang estate there.

Following the 1951 Chinese takeover of Tibet, new organizations meant to foster support for the Communist regime were initiated. The Patriotic Women's Association was formed in 1952 and was led by prominent women from the aristocracy. Pema Dolkar was expected to serve as vice-chair alongside fellow aristocratic women including Tsering Dolma (stag lha tshe ring sgrol ma), the Dalai Lama's sister, who was named Chair of the association. Other members included her sister, Rinchen Dolma, as well as Shazur Lhacham (bshad zur lha lcam), Ragashar Lhacham (rag kha shar lha lcam) and Ngapo Lhacham (nga phod lha lcam). Due to her poor health, which the other members attested to, she was able to decline the position, although she was still named a committee member.

In 1956 the Communists gave part of the Tsarong manor to Chinese officials from the construction department to use as office space. Pema Dolkhar continued to be plagued by gallstones, and her health declined with the intrusion of the Chinese officials in her home. Seeking medical assistance, she was advised that another surgery was risky. Tsarong cared for her diligently and tried hard to keep her spirits up by adorning her room with plants and other decorations. Morphine provided her with some relief, but her condition worsened.

Pema Dolkar passed away on July 17, 1957, at Tsarong House, in the presence of her relatives. Dundul Namgyal recalled her meditative state as she passed. Rinchen Dolma Taring, who was in China at the time, noted that her husband Jigme participated in the elaborate funerary rites. Her body was brought to the top of Rigya Hill (ri rgya) for funeral services, and her husband subsequently made substantial offerings to over one hundred monasteries in the months following her death.

 

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Publication of this biography was made possible through support of National Endowment for the Humanities.

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