“The story was told to me by own elders, my mother and my father, my grandfather and and my grandmother. In my place, Dhajea, all the Rong know about the story.” Dawa Lepcha 

ᰍᰦᰮᰠᰫ ᰎᰪᰲᰊᰦᰮ

ᰌᰦᰟᰦ ᰛᰩᰵᰀᰪᰱ

Namsung Partam is among the many sacred places that our ancestors revered since time immemorial. Situated amidst the confluence of Rasiung (now Balasun), Rongbamung (now Rangbhang) and Kaharey. In Namsung Partam (now Namsu), Partam means low flat land, there are two mound places the Lepcha call Patneyom di and Namfrung di. They are male and female mounds. Near by Patneyom di, there is a place called Hiklee long bong (egg shaped stone place) and between the two mounds there used to be a hot spring, but it vanished during an earthquake as told by an ancestor (Bongthing). Lepcha male priest was worship that place where Lepcha called Ungthung da, this particular stretch of land was a rendezvous point of the Lepchas to celebrate the commencement of the Lepcha New Year. Rongs from the adjacent areas (Dhojea, Mirik, Kurseong, etc.) flocked to this place to celebrate the festival. A part from having distinct cultural relevance, Namsung Partam is also known for its own historical significance. This sacred plot of land got to witness the major historical incident that went to change the culture edifice of the Lepcha community. It is believed that the cultural assimilation of the Lepchas to Buddhism had been prophesized in the sacred land of Namsung Partam. According to the local Lepcha folklore, the renowned Buddhist preacher, Guru Padmasambhava, on his journey to Tibet, traversed via the valley and reached Namsung Partam. Upon his arrival there, he came across a bunch of people. They were performing some ritual. And these people happened to be the Lepchas.

ᰣᰫᰵᰕᰫ ‘ᰛᰪᰡᰨᰵ’ (ᰣᰦᰜᰨᰓᰦ ᰓᰦᰜᰦᰠᰦᰰ), ‘ᰛᰩᰵᰓᰦᰕᰫᰵ’ (ᰣᰦᰜᰨᰓᰦ ᰛᰦᰵᰓᰦᰵ) ᰣᰪᰰ ‘ᰀᰦᰝᰦᰛᰬ’ ᰣᰫᰵᰕᰫᰠᰦ ᰣᰫᰵᰗᰪᰰ ᰗᰪᰮᰘᰩᰮᰀᰦ ᰘᰪᰳᰌᰦᰓᰫ ᰍᰦᰮᰠᰫᰵ ᰎᰪᰲᰊᰦᰮ ᰣᰦᰛᰬᰌᰨᰛᰬ ᰀᰦᰌᰨ ᰉᰫᰋᰧᰵᰶᰠᰴᰍᰪᰰ ᰝᰪᰚᰫ ᰊᰗᰳᰶ ᰣᰤᰦᰋᰫᰭ ᰛᰬᰍᰪᰰ ᰕᰶ ᰠᰶ, ᰠᰫᰵᰜᰪᰵ ᰜᰦᰳᰋᰨᰓᰫ ᰗᰩᰵᰝᰧᰳᰓᰫ ᰜᰤᰦᰵᰎᰴᰀᰦ ᰀᰦᰳᰃᰨ ᰕ. ᰠᰪᰭᰉᰧᰶ ᰠᰛᰩᰵ ᰍᰦᰮᰠᰫᰵ ᰎᰪᰲᰊᰦᰮ ᰣᰦᰛᰬᰠᰦ ᰣᰦᰓᰥᰤᰦᰵ ᰻ ᰍᰦᰮᰠᰫ ᰻ ᰚᰴᰜᰦ ᰗᰩᰮ ᰌᰦ ᰉᰧᰶᰢᰪᰵᰓᰫ ᰃᰨ ᰕ. ᰠᰓᰦ ᰎᰪᰲᰊᰦᰮ ᰜᰧᰶᰓᰦ ᰌᰦᰵ ᰎᰪᰲᰊᰦᰮ ᰜᰤᰦᰵ ᰀᰦᰳᰛᰤᰬᰮ ᰀᰨᰂᰪᰳᰡᰴᰜᰦ ᰃᰨ ᰕ. ᰜᰤᰦᰵ ᰣᰨᰓᰦ ᰞᰨᰀᰪᰱ ᰉᰤᰬᰳ ᰉᰧᰶᰢᰪᰵᰍᰪ ᰠᰛᰬᰛᰤᰬᰮ ᰛᰩᰵᰀᰪᰱᰠᰴᰍᰪᰰ ᰻ ᰎᰪᰳᰉᰩᰮ ᰃ᰷ᰥᰧᰶ ᰻ ᰣᰪᰰ ᰻ ᰍᰦᰮᰑᰥᰫᰵ ᰃ᰷ᰥᰶ ᰻ ᰚᰴ ᰜᰧᰶᰍᰪᰰᰜᰦ ᰋᰤᰦᰭ ᰢᰦᰮ ᰋᰨᰍᰪ ᰣᰦᰛᰬ ᰉᰤᰬᰳᰌᰨᰛᰬ ᰊᰣᰤᰪ ᰣᰪᰰ ᰊᰃ᰷ᰥᰧᰶ ᰀᰦᰳᰠᰦ ᰜᰤᰫᰀᰦᰳ ᰕᰶᰚᰴ ᰜᰧᰶᰍᰪᰰᰜᰦ ᰀᰨ ᰡᰴ ᰉᰧᰶ ᰕ. ᰎᰪᰳᰉᰩᰮ ᰃ᰷ᰥᰧᰶᰠᰦ ᰣᰦᰙᰪᰳᰀᰦ ᰝᰧᰭᰊᰧᰶ ᰜᰴ ᰓᰴ ( ᰝᰧᰭᰊᰧᰶ ᰙᰴᰠᰦ ᰕᰪᰙᰪ ᰌᰫᰭᰘᰳᰶ ᰉᰧᰶᰢᰦᰮᰓᰫ ᰜᰴᰏᰤᰩᰭ ᰜᰤᰦᰵ ᰚᰴ ᰣᰦᰓᰥᰤᰦᰵᰠᰦ ᰜᰤᰦᰵ ᰉᰧᰶᰢᰪᰵ ᰕ. ᰣᰪᰰ ᰣᰦᰛᰬ ᰞᰨᰀᰪᰱᰉᰬᰳ ᰓᰬᰭᰀᰦ ᰣᰫᰵᰓᰫᰲᰜᰦ ᰏᰶ ᰉᰧᰶᰌᰦᰓᰫ ᰡᰬᰰ ᰉᰫᰋᰧᰵᰶ ᰓᰨᰵᰋᰧᰵᰶᰠᰴᰠᰦ ᰜᰧᰰᰀᰨᰀᰦ ᰣᰦᰛᰬ ᰕᰦᰳᰜᰧᰶ ᰜᰦᰳᰋᰨᰓᰫ ᰊᰪᰰᰌᰩᰭᰍᰪᰰ ᰕᰦᰳᰓᰦ ᰣᰦᰛᰬ ᰚᰦᰡᰦᰱ ᰑᰦᰳᰍᰪ ᰍᰩᰵᰋᰨᰓᰫ ᰚᰴ ᰜᰧᰰᰊᰩᰵ ᰉᰧᰶᰋᰨ ᰕ. ᰛᰩᰵᰀᰪᰱᰠᰴᰍᰪᰰ ᰜᰤᰦᰵ ᰣᰦᰛᰬᰛᰤᰬᰮ ‘ᰣᰫᰵᰋᰴ’ ᰌᰶ ᰚᰴᰜᰦ ᰜᰧᰶᰢᰦᰮᰋᰨᰍᰪ ᰣᰨᰓᰦ ᰓᰨᰵᰋᰧᰵᰶᰠᰴᰍᰪᰰᰜᰦ ᰠᰶ ᰑᰦᰳ ᰕᰦᰳᰡᰧᰶᰓᰫ ᰜᰫᰭᰠᰨ ᰉᰧᰶᰋᰨ ᰕ. ᰜᰤᰦᰵᰡᰬᰲ ᰜᰤᰦᰵᰌᰤᰬ ᰣᰦᰛᰬᰌᰨᰛᰬ ᰛᰩᰵᰀᰪᰱᰠᰴ ᰃᰪᰰᰙᰫᰮᰍᰪ ᰍᰦᰮᰣᰦᰯ-ᰍᰦᰮᰠᰫᰵ ᰠᰫᰵᰡᰧᰶᰓᰫᰠᰦ ᰣᰦᰕᰩᰓᰫ ᰜᰤᰦᰵᰀᰦᰳ ᰅᰫᰰᰓᰪ ᰌᰧᰵᰶᰋᰨᰓᰫᰜᰦ ᰃᰨᰋᰨ ᰕ. ᰠᰓᰦ ᰜᰤᰦᰵᰀᰤᰨᰵ ᰎᰴᰀᰦ ᰌᰩᰙᰬ, ᰕᰧᰛᰧᰭ,ᰣᰪᰰ ᰀᰪᰲᰡᰩᰵ ᰣᰦᰛᰬᰎᰴᰜᰩᰮ ᰜᰦᰳᰙᰫᰮᰍᰪ ᰀᰪᰲᰊᰳᰶ ᰣᰦᰛᰬ ᰠᰫᰵᰢᰦᰮᰓᰫ ᰃᰨᰋᰨ ᰕ. ᰜᰫᰵᰊᰤᰬᰰ ᰊᰰᰶᰊᰧᰮᰶᰠᰦ ᰞᰬᰱ-ᰞᰬᰱᰀᰦ ᰍᰦᰮᰠᰫᰵ ᰎᰪᰲᰊᰦᰮ ᰣᰦᰛᰬᰍᰪᰰᰜᰦ ᰊᰌᰨᰠᰦ ᰋᰨᰊᰩᰮᰠᰪᰵᰜᰳᰶ ᰋᰤᰦᰭᰊᰩᰛᰤᰬᰮ ᰣᰦᰊᰩᰮ ᰓᰪᰜᰪᰵ ᰌᰧᰵᰶᰋᰨᰓᰫᰜᰦ ᰋᰤᰦᰭᰂᰪᰳᰡᰨ. ᰛᰩᰵ ᰕᰧᰕᰩᰵ ᰍᰩᰵᰓᰬᰭᰀᰦ ᰜᰫᰵᰊᰤᰬᰰ ᰃᰤᰫᰲᰜᰳᰶᰎᰴᰠᰦ ᰣᰦᰕᰤᰫᰵᰎᰴ ᰀᰦᰳᰓᰬᰭᰀᰦ ᰗᰩᰵᰝᰧᰳᰓᰫ ᰜᰤᰦᰵ ᰣᰦᰛᰬᰍᰪᰰ ᰣᰦᰕᰩᰓᰫ ᰋᰨᰊᰩᰮᰠᰪᰵᰜᰳᰶ ᰣᰦᰊᰤᰰᰶᰛᰤᰬᰮ ᰕᰤᰩᰵᰋᰨᰓᰫᰜᰦ ᰃᰨᰋᰨ ᰕ. ᰠᰓᰦ ᰕᰫᰊᰪᰰᰆᰧᰶᰠᰴ ᰠᰦᰵᰃᰤᰬ ᰠᰩᰵᰃᰤᰩ ᰎᰴᰀᰦ ᰟᰦᰰᰇᰩᰋᰨᰓᰫ ᰜᰫᰵᰊᰤᰬᰰᰜᰳᰶ ᰣᰦᰃᰤᰫᰲᰠᰦ ᰣᰦᰕᰩᰊᰰᰶᰌᰩᰭᰜᰦ ᰗᰩᰵᰝᰧᰳᰓᰫ ᰜᰤᰦᰵ ᰍᰦᰮᰠᰫᰵ ᰎᰪᰲᰊᰦᰮ ᰣᰦᰛᰬᰌᰨᰀᰦ ᰅᰫᰰᰋᰨᰓᰫ ᰀᰤᰰᰶᰆᰪᰠᰦ ᰣᰦᰊᰤᰰᰶᰛᰤᰬᰮᰌᰨ ᰌᰤᰬᰰᰛᰧᰶ ᰀᰨ ᰡᰴ ᰉᰧᰶᰋᰨ ᰕ.

Unfortunately, the hospitality the monk received was not too cordial. The Lepcha priest (Bongthing) upon hearing the spiritual and mystical achievements of the monk could not believe his ears and indulged in an argument with him. The argument went on to such an extent that the Bongthing challenged the monk. He demanded the monk to replicate every supernatural activity that he would perform. Every move the Bongthing would make needed to be mirrored by the Guru. And after many hours of occult confrontation between the two, the Bongthing outsmarted the monk.

ᰛᰩᰵ ᰕᰩᰵᰛᰪᰠᰪᰵ ᰍᰦᰵᰊᰦᰲᰀᰦ ᰊᰗᰳᰶᰣᰤᰦ ᰓᰥᰤᰦᰵᰊᰦᰲᰋᰨᰓᰫ ᰠᰦᰵᰃᰤᰬ ᰞᰦᰱᰃᰨᰮᰓᰫ, ᰃᰫᰛᰫ ᰎᰦᰌᰕᰦ ᰠᰦᰮᰓᰦᰟᰦ ᰝᰪ ᰝᰪᰌᰨ ᰎᰳᰶᰜᰤᰦᰵ ᰜᰩᰜᰤᰩᰭᰡᰧᰶᰓᰫ ᰍᰩᰳᰀᰨᰲ ᰜᰩᰮᰓᰦᰲᰀᰦ ᰞᰨ ᰜᰤᰦᰵᰀᰤᰫᰵ ᰁᰤᰩᰳᰓᰪ ᰜᰩᰮᰓᰪ ᰝᰥᰩᰵᰓᰦ ᰜᰤᰦᰵ ᰣᰨᰓᰦ ᰝᰪᰍᰪᰰ ᰙᰫᰮᰓᰦᰮᰉᰧᰶᰓᰫ ᰕᰧᰃᰧᰳᰕᰫ ᰣᰦᰘᰩᰭᰀᰦᰳ ᰣᰦᰠᰶ-ᰣᰦᰑᰦᰳᰎᰴ ᰕᰦᰳᰢᰦᰮᰓᰫ ᰗᰪᰮᰢᰪᰵᰋᰨ ᰕ. ᰊᰫ ᰠᰛᰬᰠᰴ ᰀᰨᰓᰦ ᰕᰫᰊᰪᰰᰆᰧᰶ ᰛᰩᰵᰀᰪᰱᰠᰴ ᰌᰨ ᰃᰨᰋᰨ ᰚᰪᰮᰓᰦ. ᰡᰬᰰᰜᰦ ᰃᰤᰬᰜᰫᰵ ᰝᰪ ᰣᰨᰓᰦ ᰋᰧᰶᰢᰪᰵᰓᰦ ᰝᰪᰌᰨᰮ ᰣᰨᰓᰦ ᰊᰫᰍᰪᰰᰜᰦ ᰠᰮᰶᰠᰶ ᰣᰦᰗᰩᰵ ᰕᰕᰦᰳᰍᰪ ᰋᰨ ᰕ. ᰣᰨᰓᰦ ᰛᰩᰵ ᰓᰨᰵᰋᰧᰵᰶᰀᰦᰳ ᰃᰤᰬᰜᰫᰵ ᰝᰪᰌᰨᰠᰦ ᰣᰦᰎᰧᰯᰜᰳᰶ ᰣᰪᰰ ᰠᰩᰵᰃᰤᰩᰜᰳᰶ ᰃ᰷ᰥᰪᰱᰋᰩ ᰎᰴᰛᰤᰬᰮ ᰋᰤᰨᰓᰦ ᰣᰦᰛᰧᰵᰶ ᰣᰶᰎᰴᰛᰤᰬᰮ ᰌᰤᰬᰰᰇᰧᰶ-ᰌᰤᰬᰰᰛᰧᰶ ᰕᰦᰳ ᰕᰂᰪᰰᰍᰪᰓᰫᰠᰦ ᰡᰪᰊᰩᰀᰦ ᰣᰦᰜᰴᰆᰦ ᰝᰪ ᰃᰤᰬᰜᰫᰵᰌᰤᰬᰱ ᰛᰧᰵᰶᰎᰬᰳᰀᰦ ᰃᰤᰪᰭᰇᰩ ᰢᰪᰵᰋᰨ ᰕ. ᰛᰧᰵᰶᰎᰬᰳ ᰣᰨᰛᰬᰜᰦ ᰠᰌᰪ-ᰠᰌᰪ ᰕᰦᰳ ᰊᰧᰶ ᰓᰳᰶ ᰢᰪᰵᰠᰦ ᰋᰩᰀᰦ ᰂᰤᰶᰓᰦ, ᰛᰩᰵ ᰓᰨᰵᰋᰧᰵᰶᰍᰪᰰ ᰣᰦᰜᰴᰆᰦ ᰃᰤᰬᰜᰫᰵ ᰚᰪᰭᰕᰪᰰᰛᰤᰬᰮ ᰓᰩᰵᰕᰤᰬᰳ ᰀᰤᰩᰱ ᰡᰴᰀᰦ ᰊᰦᰎᰤᰬᰳ ᰕᰦᰳᰋᰨ ᰕ. ᰠᰛᰬᰀᰦ ᰛᰩᰵ ᰓᰨᰵᰋᰧᰵᰶ ᰝᰪᰍᰪᰰ ᰡᰫᰠᰛᰬ ᰙᰴᰌᰨ ᰢᰳᰶᰎᰴᰠᰦ ᰎᰬᰣᰤᰨᰭ ᰕᰦᰳᰉᰬᰳᰡᰨ, ᰣᰶᰌᰨ ᰃᰤᰬᰜᰫᰵ ᰝᰩᰍᰪᰰ ᰃᰨ ᰙᰴᰌᰨ ᰊᰜᰶ-ᰊᰞᰦᰱ ᰕᰦᰳ ᰉᰬᰳᰃᰦᰳ ᰚᰴᰠᰦ ᰣᰦᰛᰧᰵᰶ ᰃ᰷ᰥᰧᰭᰢᰪᰵᰋᰨ ᰕ. ᰓᰨᰵᰋᰧᰵᰶᰍᰪᰰ ᰡᰫ ᰕᰦᰳ ᰃᰤᰬᰜᰫᰵ ᰝᰪᰍᰪᰰᰜᰦ ᰕᰧᰜᰫᰵᰀᰦᰳᰙᰴ ᰊᰜᰶ-ᰊᰞᰦᰱ ᰕᰦᰳ ᰉᰬᰳᰃᰦᰳᰓᰫ ᰅᰫᰰᰢᰪᰵᰓᰦ ᰊᰗᰳᰶ ᰃ᰷ᰥᰩᰱᰠᰦ ᰣᰦᰜᰨᰰ ᰝᰪᰉᰧᰶ ᰓᰬᰭᰠᰦ ᰎᰩᰵᰎᰤᰬᰳ ᰣᰦᰛᰬ ᰓᰬᰭᰀᰦ ᰓᰨᰵᰋᰧᰵᰶ ᰍᰪᰰ ᰣᰦᰜᰴᰆᰦ ᰃᰤᰬᰜᰫᰵᰌᰤᰬᰱ ᰠᰦᰭᰕᰤᰬᰯ ᰜᰪᰛᰧᰭᰀᰦᰳ ᰕᰦᰳᰢᰪᰵᰋᰨ ᰕ.

Every challenge of the Bongthing was successfully confronted by the monk, Every move the Bongthing would make was replicated by his competitors. But it was only with the last challenge that the revered Guru Padmasambhava succumbed to the Bongthing. He failed to replicate the last move that the Bongthing performed. The Bongthing showcased his unrivalled supernatural ability by standing on a tender stem of the cogon grass. The challenge was too eccentric to be countered.

ᰓᰨᰵᰋᰧᰵᰶᰠᰦ ᰓᰩᰵᰕᰤᰬᰳ ᰎᰬᰣᰤᰨᰭᰎᰴ ᰃᰪᰰᰌᰨ ᰃᰤᰬᰜᰫᰵ ᰚᰪᰭᰕᰪᰰᰍᰪᰰ ᰘᰩᰵᰜᰦ ᰓᰨᰵᰋᰧᰵᰶᰍᰪᰰ ᰜᰧᰶᰛᰬᰙᰴ, ᰣᰶᰙᰴᰌᰨ ᰊᰜᰶ-ᰊᰞᰦᰱ ᰕᰦᰳᰂᰪᰳ ᰢᰪᰵᰋᰨ ᰕ. ᰡᰬᰰᰜᰦ ᰡᰪᰈᰩᰭᰓᰫ ᰓᰩᰵᰕᰤᰬᰳᰍᰪᰰ ᰃᰫᰛᰫᰛᰤᰬᰮ ᰓᰨᰵᰋᰧᰵᰶᰠᰦ ᰀᰪᰮᰌᰪᰰᰀᰦ ᰣᰦᰐᰦᰮᰠᰦ ᰜᰤᰫ ᰜᰤᰶᰃᰦᰳᰓᰫ ᰙᰫᰭᰋᰨ ᰕ. ᰝᰪᰍᰪᰰ ᰓᰨᰵᰋᰧᰵᰶᰠᰦ ᰡᰪᰈᰩᰭᰓᰫ ᰓᰩᰵᰕᰤᰬᰳ ᰎᰬᰣᰤᰨᰭᰛᰤᰬᰮ ᰊᰜᰶ- ᰊᰞᰦᰱ ᰕᰦᰳᰡᰴᰀᰦ ᰃᰫᰋᰰᰶ ᰕᰂᰪᰰᰍᰪ ᰋᰨ ᰕ. ᰓᰨᰵᰋᰧᰵᰶ ᰍᰪᰰᰜᰦ ᰝᰪᰌᰨ ᰢᰳᰶᰌᰤᰬᰱ ᰓᰩᰵᰕᰤᰬᰳ ᰌᰤᰩᰱ ᰕᰂᰪᰰᰡᰧᰶᰓᰫᰠᰦ ᰣᰦᰀᰤᰵᰶ ᰜᰬᰰ ᰣᰦᰀᰤᰵᰶ ᰕᰙᰪ ᰙᰫᰭᰓᰪ ᰕᰪᰵᰡᰬᰯ ᰜᰩᰱ ᰏᰴ ᰕᰉᰩᰭ-ᰕᰃᰧᰰᰶ ᰕᰦᰳ ᰗᰳᰶᰅᰦᰰ ᰡᰧᰶᰓᰫ ᰓᰩᰵᰕᰤᰬᰳ ᰕᰦᰳᰋᰨ ᰕ. ᰓᰩᰵᰕᰤᰬᰳ ᰣᰦᰛᰬ ᰃᰫᰛᰫᰠᰦ ᰊᰰᰶᰀᰦ ᰊᰜᰶ-ᰊᰞᰦᰱ ᰕᰦᰳᰂᰪᰳᰡᰴ ᰐᰩᰭᰌᰨ ᰣᰦᰌᰪᰭ ᰣᰪᰰ ᰕᰌᰫᰭᰓᰫ ᰎᰬᰣᰤᰨᰭᰀᰦᰳ ᰅᰫᰰ ᰋᰨ ᰕ.

Following the incident, the monk got defeated and the battle was brought to an end. With his, Guru Padmasambhava made his way back to his destination.

He went for his mission – his mission to emanate the wisdom of Lord Buddha. But before reverting back, he hinted the Lepchas of something that was inevitable in future. He prophesized that Buddhism would someday, sooner or later, find a place among the Lepchas. And with this he set off for his journey towards Tibet.

ᰝᰪᰉᰧᰶᰓᰬᰭᰠᰦ ᰎᰩᰵᰎᰤᰬᰳ ᰣᰦᰛᰬᰛᰤᰬᰮ ᰜᰤᰶᰜᰪᰵ ᰍᰩᰵᰓᰦ ᰡᰪᰈᰩᰭᰀᰦ ᰃᰫᰛᰫᰠᰦ ᰣᰦᰐᰦᰮ ᰅᰫᰰᰋᰨ ᰕ. ᰣᰦᰜᰨᰮ ᰅᰫᰰᰠᰦ ᰣᰦᰜᰴ, ᰡᰪᰊᰩ ᰣᰦᰛᰬᰀᰦ ᰃᰫᰛᰫ ᰝᰪᰜᰦ ᰝᰪᰌᰨ ᰂᰤᰶᰃᰦᰳᰓᰫ ᰆᰧᰰᰋᰩ ᰜᰤᰦᰵ ᰜᰨᰜᰦ ᰜᰤᰩᰭᰓᰪ ᰍᰩᰵᰡᰧᰶᰓᰫ ᰅᰫᰰᰋᰨ ᰕ.

ᰃᰫᰛᰫ ᰝᰪ ᰣᰨᰜᰨᰮᰌᰨ ᰝᰪᰌᰨᰠᰦ ᰋᰩᰗᰦᰮᰣᰤᰨᰭ ᰏᰴᰀᰦ ᰝᰦᰰᰑᰥᰧᰳ ᰕ. ᰠᰓᰦ ᰝᰪᰌᰨᰠᰦ ᰃᰤᰬᰰᰌᰨ ᰠᰦᰵᰃᰤᰬ ᰠᰩᰵᰃᰤᰩᰠᰦ ᰇᰨ ᰚᰮᰶᰊᰰᰶᰛᰤᰬᰮ ᰜᰫᰵᰐᰤᰬᰯ ᰡᰴᰀᰦ ᰃᰨᰋᰨ ᰕ. ᰡᰬᰰ ᰝᰪ ᰜᰩᰜᰤᰩᰭ ᰡᰴ ᰝᰦᰰ ᰝᰪᰍᰪᰰ ᰛᰩᰵᰀᰪᰱᰠᰴᰠᰦ ᰜᰦᰳᰌᰤᰬᰳᰓᰫ ᰣᰧᰭᰙᰶ ᰏᰴᰀᰦ ᰋᰦᰮᰌᰪᰰᰜᰦ ᰋᰨᰢᰪᰵ ᰕ. ᰠᰛᰬᰀᰦ ᰝᰪᰍᰪᰰ ᰀᰤᰰᰶᰗᰪ ᰕᰦᰳᰜᰪᰵ ᰀᰦᰋᰬᰰ ᰜᰦᰳᰌᰤᰬᰳᰓᰫ ᰣᰧᰭᰙᰶᰀᰦ ᰛᰩᰵᰀᰪᰱᰠᰴᰛᰤᰬᰮ ᰠᰦᰵᰃᰤᰬ ᰠᰩᰵᰃᰤᰩ ᰣᰦᰛᰬ ᰍᰪᰰ ᰌᰩᰵ ᰜᰤᰶᰡᰬᰳᰉᰧᰶ ᰕ ᰚᰴ ᰌᰪᰰᰓᰧᰶᰜᰪᰵ ᰝᰪ ᰊᰌᰨ ᰆᰧᰰᰋᰩ ᰂᰤᰶᰜᰤᰦᰵ ᰎᰳᰶᰜᰤᰦᰵ ᰜᰨᰜᰦ ᰜᰩᰜᰤᰩᰭᰓᰪ ᰍᰩᰵᰢᰪᰵ ᰃᰪᰮ.

In Tibet, Buddhism got completely drenched among the mass. Similarly, after many years, the Lepchas too met the same fate. From Tibet, Buddhism made its way to Renjyong Lyang (Sikkim now) and the Lepchas soon began to walk on its path. Today, Buddhism has become a major factor that has modified the Lepcha way of life and their cultural orientation.

Buddhism flourished – and the prophecy that once echoes in the sacred land of Namsung Partam manifested to reality.

ᰣᰦᰛᰬ ᰣᰦᰜᰨᰰ ᰠᰦᰵᰃᰤᰬ ᰠᰨᰵᰃᰤᰩ ᰎᰳᰶᰜᰤᰦᰵᰀᰦ ᰐᰩᰭᰌᰨ ᰊᰪᰵᰀᰤᰩᰵ-ᰊᰪᰵᰀᰤᰩᰵ ᰎᰴᰀᰦ ᰓᰪᰐᰤᰬᰯ ᰍᰪᰀᰦ ᰍᰩᰵᰢᰪᰵᰋᰨ ᰕ. ᰠᰓᰦ ᰣᰨᰜᰨᰮᰌᰨ ᰊᰗᰳᰶ ᰍᰦᰮ ᰃ᰷ᰥᰩᰱ ᰣᰦᰃᰤᰫᰲᰠᰦ ᰣᰦᰜᰨᰰ ᰛᰩᰵᰀᰪᰱᰠᰴᰠᰦ ᰀᰧᰵᰶᰗᰫᰮ ᰍᰪᰰᰜᰦ ᰣᰦᰛᰬᰛᰤᰬᰮᰌᰨ ᰗᰪᰮᰃᰦᰳ ᰢᰪᰵᰓᰫᰠᰦ ᰡᰪᰊᰩ ᰋᰫᰱᰢᰪᰵᰋᰨ ᰕ. ᰎᰳᰶᰜᰤᰦᰵ ᰜᰩᰮ ᰠᰦᰵᰃᰤᰬ ᰠᰩᰵᰃᰤᰩᰍᰪᰰ ᰛᰤᰬᰰᰈᰨᰵ ᰜᰤᰦᰵᰀᰦ ᰟᰦᰰᰡᰴ ᰜᰩᰮᰕᰤᰫ ᰋᰫᰱᰢᰪᰵᰠᰦ ᰣᰦᰜᰨᰰ ᰛᰩᰵᰀᰪᰱᰠᰴᰍᰪᰰᰜᰦ ᰜᰩᰮᰕᰤᰫ ᰣᰨᰛᰬᰛᰤᰬᰮ ᰜᰤᰶᰜᰪᰵ ᰜᰩᰮ ᰡᰴ ᰊᰦᰲᰈᰬᰵ ᰅᰫᰰᰋᰨᰓᰫ ᰃᰨᰋᰨ ᰕ. ᰠᰪᰭᰉᰧᰶ ᰠᰛᰩᰵ ᰠᰦᰵᰃᰤᰬ ᰠᰩᰵᰃᰤᰩᰍᰪᰰ ᰛᰩᰵᰀᰪᰱᰠᰴᰠᰦ ᰜᰫᰵᰊᰤᰬᰰ ᰣᰦᰟᰨᰲ ᰣᰦᰕᰤᰫᰵᰀᰦ ᰣᰦᰛᰬᰍᰪᰰ ᰐᰩᰭᰌᰨ ᰋᰩᰱᰆᰩᰱ ᰕᰦᰳᰋᰨᰓᰫ ᰊᰪᰰᰌᰩᰭ ᰣᰦᰛᰧᰵᰶᰀᰦᰳ ᰅᰫᰰᰓᰪ ᰌᰧᰵᰶᰋᰨ ᰕ.

ᰣᰨᰜᰨᰮᰌᰨ ᰠᰦᰵᰃᰤᰬ ᰠᰩᰵᰃᰤᰩ ᰊᰦᰲ ᰓᰳᰶ ᰍᰪᰀᰦ ᰍᰩᰵ ᰗᰩᰵᰝᰧᰳᰓᰫ ᰻ ᰍᰦᰮᰠᰫᰵ ᰎᰪᰲᰊᰦᰮ ᰻ ᰜᰤᰦᰵᰀᰦ ᰡᰧᰶᰋᰨᰓᰫ ᰀᰤᰰᰶᰗᰪ ᰣᰶᰜᰦ ᰣᰦᰋᰵᰶ ᰣᰦᰚᰦᰵᰀᰦ ᰅᰫᰰᰍᰪᰀᰦ ᰍᰩᰵ.

Note about Namsung Partma: Shri Goving Rai states that they were in Namsung Partam to offer a puja, but their puja was not successful. They were surprised to find out that their offering to the God was not a success. From then, they stopped doing the offerings there. Later other remaining communities realised that the place belongs to the Lepchas to worship. So they also stopped doing pujas there. These lines are explained by Shri Govind Rai from Dhajea Busty.

ᰍᰦᰮᰠᰫᰵ ᰎᰪᰲᰊᰦᰮᰕᰦ: ᰡᰛᰧᰶ ᰃᰨᰟᰧᰵᰶ ᰛᰦᰚᰧ ᰠᰦ ᰜᰧᰰᰊᰩᰵᰀᰦ ᰊᰗᰳᰶᰀᰦᰳᰀᰦ ᰝᰪᰚᰫ ᰍᰦᰮᰠᰫᰵ ᰎᰪᰲᰊᰦᰮᰀᰦ ᰋᰧᰶᰍᰪ ᰣᰦᰠᰶ-ᰣᰦᰑᰦᰳ ᰕᰦᰳᰡᰴ ᰃ᰷ᰥᰩᰀᰬ ᰢᰪᰵᰓᰦ ᰣᰨᰓᰦ ᰝᰪᰚᰫᰠᰦ ᰣᰦᰑᰦᰳ ᰣᰶ ᰃᰫᰋᰰᰶ ᰕᰂᰪᰰᰢᰪᰵ ᰋᰨ ᰕ. ᰊᰌᰨᰠᰦ ᰛᰪᰮᰎᰴᰛᰤᰬᰮ ᰠᰶ ᰑᰦᰳ ᰢᰪᰵᰓᰦ ᰃᰫᰋᰰᰶ ᰕᰂᰪᰳᰓᰫ ᰣᰦᰛᰧᰵᰶᰎᰴ ᰛᰤᰬᰮ ᰌᰤᰮᰶᰓᰦ ᰣᰦᰛᰬᰍᰪᰰ ᰝᰪᰚᰫᰮ ᰠᰦᰭᰊᰮᰶᰜᰨᰜᰦ ᰙᰫᰭᰢᰪᰵᰓᰫ ᰃᰨᰋᰨ ᰕ. ᰊᰗᰳᰶ ᰣᰶᰗᰩᰵᰛᰬ ᰍᰪᰰ ᰝᰪᰚᰫᰍᰪᰰ ᰜᰤᰦᰵ ᰣᰨᰓᰦ ᰣᰦᰠᰶ-ᰣᰦᰑᰦᰳ ᰕᰦᰳᰡᰴ ᰜᰤᰩᰳᰋᰨ ᰕ. ᰣᰨᰜᰨᰮᰌᰨ ᰣᰦᰜᰨᰰ , ᰗᰩᰮᰌᰦᰓᰫ ᰛᰪᰵᰠᰲᰶ ᰕᰧᰃᰧᰳᰕᰫ ᰠᰴᰍᰪᰰᰜᰦ ᰜᰤᰦᰵ ᰣᰦᰛᰬᰎᰴ ᰛᰩᰵᰀᰪᰱᰠᰴᰠᰦ ᰕᰶᰚᰴ ᰣᰪᰰ ᰛᰩᰵᰀᰪᰱᰠᰴᰍᰪᰰ ᰑᰦᰳ ᰠᰶ ᰢᰦᰮᰓᰫ ᰜᰤᰦᰵᰎᰴ ᰕᰶᰚᰴ ᰝᰪᰚᰫᰮ ᰚᰶ ᰋᰤᰦᰭᰍᰪ ᰠᰦᰭᰋᰰᰶᰋᰨᰓᰫ ᰃᰨᰋᰨ ᰕ. ᰣᰦᰛᰬ ᰊᰪᰰᰌᰩᰭ ᰎᰴᰍᰪᰰ ᰕᰦᰳᰓᰦ ᰝᰪᰚᰫᰍᰪᰰ ᰣᰨᰓᰦ ᰣᰦᰠᰶ-ᰣᰦᰑᰦᰳ ᰕᰦᰳᰡᰴ ᰜᰤᰩᰳᰋᰨᰓᰫ ᰃᰨ ᰕ. ᰣᰦᰛᰧᰵᰶ ᰣᰦᰛᰬᰎᰴ ᰌᰩᰙᰬ ᰓᰩᰠᰊᰧᰶ ᰠᰦ ᰡᰛᰧᰶ ᰃᰨᰟᰧᰵᰶ ᰛᰦᰚᰧ ᰠᰦ ᰜᰩᰮᰍᰪᰀᰦ ᰎᰥᰤᰦᰌᰪᰰᰋᰨᰓᰫ ᰃᰨ ᰕ.

Photos by Dawa Lepcha

Story by Dawa Lepcha

Translations by Pema Tarbu Lepcha

Mentored by Minket Lepcha