Following a traditional paternal-uncle to nephew model of spiritual and temporal succession common in Tibet during that period known as khuwon (khu dbon),[2] the Gya (rgya), also known as the Druk, family descended from Tsangpa Gyare (1161–1211) and his nephew Darma Senge (Wylie: dar ma seng+ge, 1177-1237)[3] held both the main spiritual succession of the Central Drukpa (bar 'bruk) tradition as well as the temporal control of Ralung Monastery and its extensive estates for over 400 years.
Chödrak Gyatso, 7th Karmapa Lama (1454–1506) recognized Jamyang Chökyi Drakpa, a son of his patrons, the powerful Ja (Wylie: bya) clan, as the Third Gyalwang Drukpa.
The arbitrage between the parties of the two candidates was long and complex, involving most of the principal religious and political dignitaries of Tibet at that time.
Lhatsewa Ngawang Zangpo (lha rtse ba ngag dbang bzang po, 1546–1615), an influential follower of Gyalwang Drukpa Padma Karpo, and most of the monks of Tashi Thongmon and Druk Sangag Chöling monasteries, favoured Lhatsewa's nephew, Pagsam Wangpo; while the Gya clan of Ralung Monastery, the traditional seat of the Drukpa school, and their supporters laid claim on behalf of Ngawang Namgyal.
The long dispute ultimately led to a decision by the strongman of Tibet, Karma Phuntsok Namgyal, who chose the Chonggye candidate Pagsam Wangpo.