History
Photograph titled “Divinity Dance by Lamas” by Theodor Paar, Darjeeling, c. 1899, associated with ritual performance traditions connected to Ging Monastery.
Historical accounts indicate early Bhutia settlement, along with monastic presence, on the Darjeeling ridge in the late eighteenth century. The original monastery associated with this lineage was disrupted during the Gurkha incursions of 1788—an event that altered its early trajectory. Following the restoration of Sikkimese control in 1817, monks connected to Pemayangtse are understood to have re-established Sangchen Thongdrol Ling around 1818.
Following its re-establishment in the early nineteenth century, the monastery functioned at a site corresponding to the present-day Victoria Pleasance area near St. Andrew’s Church (now the location of Gorkha Rang Manch Bhavan). With the expansion of British administration in Darjeeling after 1835, the monastery was eventually required to relocate.
In 1879, Sangchen Thongdrol Ling was formally shifted to its present location at Ging. A freehold land grant dated 28 February 1879, issued by the Lt. Governor of Bengal to the lamas of Pemayangtse, records approximately 19 acres of land allotted for the monastery. This document is preserved in the archives of the Ecclesiastical Affairs Department of the Government of Sikkim.
Over time, the monastery has experienced periods of decline and reduction of its original land holdings due to encroachment. These developments are noted here as part of its longer historical trajectory.
Early twentieth-century accounts describe Lodio Lama as the head monk of Ging Monastery, overseeing the consolidation of the structure into a permanent stone form between c. 1896 and 1898. Prior to this, the monastery is noted to have consisted of a thatched structure authorised in 1879 following earlier disruptions. This phase marks a transition from a provisional establishment to a more stable institutional form (Dozey, Concise History of the Darjeeling District).
A statement attributed to a former Head Lama, Late Phetuk Bhutia, reported in The Telegraph, recalls that the monastery was re-established around 1818 at the site corresponding to present-day Gorkha Rang Manch Bhavan.
The subsequent relocation to Ging in 1879 is, in this account, associated with disturbances perceived by nearby British residents from ritual sounds such as conch and gyaling. While this perspective aligns with certain oral recollections, it should be read alongside documented administrative records of the relocation.
Historical Timeline
“c.” (circa) denotes approximate dates based on available historical sources.
Early Bhutia settlement and monastic presence recorded on the Darjeeling ridge (as noted by Mainwaring).
Original monastery disrupted and destroyed during Gurkha incursions into the region.
Territory restored to the Chogyal of Sikkim following the Anglo–Nepalese (Gurkha) War.
Re-establishment of Sangchen Thongdrol Ling by lamas of Pemayangtse at the site corresponding to present-day Victoria Pleasance (now Gorkha Rang Manch Bhavan).
Darjeeling leased to the British by the Kingdom of Sikkim; gradual administrative and spatial changes begin.
Monastery formally relocated to Ging; freehold land grant (28 February 1879) issued to Pemayangtse lamas.
Period associated with the detention of Chogyal Thutob Namgyal in the Darjeeling region, including Ging Monastery, reflecting broader political tensions under British administration.
Reconstruction and consolidation of the monastery into a permanent stone structure under Lodio Lama, marking a transition from earlier thatched construction.
Sikkim Darbar notification formalizes administrative oversight under the Judicial Secretary (now Ecclesiastical Affairs Department).
Earthquake causes significant structural damage; restoration supported by the Government of Sikkim.
Appointment of Lopon Yeshey Dorjee Bhutia as Head Lama by the Ecclesiastical Affairs Department of the Government of Sikkim.
Oral Traditions & Folklore
The accounts below are part of local oral tradition and community memory. They are presented as folklore and are not verified historical records.
A persistent local belief describes a guardian spirit—sometimes referred to as a headless rider—watching over the monastery grounds. Nearby, the remains of an old stupa and a tree growing from it are said to be associated with this presence. Such narratives have long shaped how the community relates to the sacred landscape.
Remains of an old stupa near the monastery, with a tree growing from its structure. In local belief, this site is associated with a guardian presence connected to the monastery.