We met various elders residing in Passingdang, Lingthem, Sangkalang. We interacted with Ren Namgyal Lepcha (Heemu clan, from Passingdang), Gora Lepcha (Sukmee moo clan from Sangkalang), Jay Jay Lepcha (Subonmoo clan, from Lingthem), Chung Chung Lepcha (Bongthing, Chumtulim moo clan, from Lingthem), Pemkit Lepcha (Tongden moo clan, from Lingthem)

ᰉᰤᰫ ᰍᰪᰮᰑᰧᰵᰶ ᰣᰪᰰ ᰠᰪᰮᰓᰥᰦᰵᰀᰫᰵ

(ᰎᰪᰰᰙᰩᰭᰠᰦ ᰣᰦᰉᰪᰮ)

ᰍᰬᰕᰦᰚᰬᰯᰜᰤᰦᰵ ᰠᰛᰬᰠᰦ ᰣᰦᰅᰦᰳ ᰌᰨ᰼ ᰕᰦ ᰌᰦᰋᰨᰓᰫ ᰛᰪᰮᰜᰤᰦᰵ ᰼ ᰚᰴᰜᰧᰶᰍᰪᰰᰜᰦ ᰀᰨᰂᰪᰳᰡᰨ ,ᰠᰓᰦ ᰣᰦᰜᰨᰋᰫᰭ ᰙᰩᰵᰃᰫ ᰜᰧᰶᰢᰦᰮᰓᰫ ᰜᰤᰦᰵᰀᰦ ᰘᰪᰳᰌᰦᰓᰫ ᰜᰤᰦᰵᰀᰤᰨᰵ ᰀᰦᰳ ᰠᰛᰬᰠᰦ ᰣᰦᰓᰥᰤᰦᰵ ᰻ ᰜᰪᰵᰋᰤᰬᰮ ᰻ ᰉᰧᰶᰋᰨᰜᰪᰵ ,ᰣᰧᰳᰌᰤᰬ-ᰛᰪᰮᰋᰤᰩᰭ ᰎᰴᰠᰦ ᰞᰬᰱ-ᰞᰬᰱᰀᰦ ᰠᰪᰵᰕᰫ ᰠᰪᰵᰕᰦ ᰎᰴᰜᰦ ᰣᰨᰊᰤᰬᰳᰌᰨ ᰐᰤᰪᰭᰓᰫ ᰗᰩᰮᰌᰦᰋᰨᰍᰪ ᰀᰤᰨᰵᰕᰫ ᰣᰨᰛᰬᰠᰦ ᰊᰤᰬᰰ-ᰊᰤᰬᰰ ᰣᰦᰅᰦᰳ ᰌᰨᰜᰦ ᰠᰪᰭᰉᰧᰶ ᰠᰛᰩᰵ ᰗᰩᰮᰌᰦ ᰉᰧᰶᰋᰨᰓᰫᰜᰦ ᰃᰨᰋᰨ ᰕ.

In the land of Ney Mayal Lyang (Sikkim) meaning “The hidden Paradise” there exists a tiny yet serene village called Lingthem at Dzongu, the place where folktales are embedded in each entity of nature and even the name itself carries a history of that very place.

ᰀᰤᰨᰵᰕᰫ ᰃᰦᰰᰓᰫ ᰠᰴᰠᰦ ᰣᰦᰓᰨᰵᰀᰦ ᰠᰛᰩᰵᰌᰨᰜᰦ ᰠᰪᰵᰕᰫ-ᰠᰪᰵᰀᰪᰱ ᰣᰦᰛᰬᰎᰴ ᰉᰧᰶᰋᰨᰜᰪᰵ ᰊᰌᰨ ᰀᰪᰱᰙᰩᰵ-ᰉᰫᰋᰪᰠᰴᰛᰤᰬᰮᰜᰦ ᰎᰥᰤᰦᰌᰪᰰᰡᰧᰶᰓᰫ ᰜᰫᰭᰠᰨ ᰎᰴᰉᰧᰶᰢᰦᰮ ᰋᰨ ᰕ . ᰜᰪᰵᰋᰤᰬᰮ ᰀᰤᰨᰵᰠᰦ ᰛᰪᰕᰤᰦᰵ-ᰣᰫᰵᰛᰦᰮ, ᰻ ᰕᰤᰦᰵᰛᰦᰮ ᰻ ᰜᰧᰶᰢᰦᰮᰓᰫ ᰜᰤᰦᰵᰠᰦ ᰊᰣᰤᰪᰕᰫ ᰍᰪᰮᰎᰥᰫᰮ ᰀᰦᰳ ᰊᰫᰠᰛᰬᰠᰦ ᰣᰦᰓᰥᰤᰦᰵᰛᰬ ᰼ ᰉᰫ ᰍᰪᰮᰑᰧᰵᰶ ᰼ ᰚᰴ ᰜᰧᰶᰢᰦᰮ ᰋᰨ ᰚᰪᰮᰓᰦ, ᰊᰣᰤᰪᰕᰫ ᰍᰪᰮᰎᰥᰫᰮ ᰝᰪᰛᰬ ᰣᰦᰣᰧᰳᰶ-ᰣᰦᰋᰫᰱ ᰛᰤᰬᰰᰌᰨ ᰣᰦᰃᰤᰬᰰ-ᰣᰦᰠᰨ ᰉᰧᰶᰢᰦᰮᰓᰫ ᰃᰨᰋᰨ ᰕ.

A tale as such is remembered by the elders and is narrated to the younger generations, of a place called Rumyang- ungram (Myangram), about a woman who wielded supernatural powers and was known by the name Nyu Numfing, she by birth was born gifted

ᰊᰗᰳᰶ ᰣᰤᰦ ᰙᰩᰵᰃᰫ ᰜᰤᰦᰀᰦ ᰎᰍᰫ ᰈᰫᰵ ᰎᰴᰠᰦ ᰋᰩᰃᰤᰬᰰᰎᰴ ᰡᰫᰜᰦ ᰕᰉᰧᰰ ᰢᰪᰵᰓᰦ ᰊᰗᰳᰶᰀᰦ ᰜᰤᰦᰵᰓᰦᰲ- ᰜᰤᰦᰵᰀᰤᰨᰵ ᰣᰦᰛᰬᰠᰦ ᰣᰦᰀᰤᰬᰳ-ᰣᰦᰛᰤᰦᰮ ᰛᰤᰬᰮ ᰡᰧᰶᰜᰪᰵ, ᰝᰩᰲᰀᰩᰓᰫᰠᰴᰠᰦ ᰕᰧᰭᰠᰩᰲ-ᰣᰦᰕᰧᰭ ᰆᰦ ᰘᰪᰳᰋᰨᰢᰪᰵ ᰚᰪᰮᰓᰦ. ᰛᰤᰬᰰᰈᰨᰵᰠᰦ ᰊᰪᰵᰀᰤᰩᰵ-ᰊᰪᰵᰟᰬᰵ ᰠᰴᰊᰤᰬᰳ ᰝᰪᰚᰫᰠᰦ ᰣᰦᰍᰳᰶᰆᰦ ᰛᰩᰵᰀᰪᰱ ᰣᰨᰓᰦᰕᰫ ᰠᰴᰠᰦ ᰣᰦᰀᰤᰬᰳ-ᰣᰦᰌᰤᰦᰵ ᰏᰴᰀᰦ ᰘᰪᰳᰋᰨ ᰢᰪᰵᰜᰦ ᰚᰪᰮᰓᰦ.

At the time there was no Punu (king) that ruled or protected Dzongu and seeing that the Horkobus (Nepalese soldiers) invaded the land and the peace that was before was wrecked by them as they enslaved the people there.

ᰊᰤᰫ-ᰊᰗᰳᰶ ᰣᰦᰛᰬᰎᰴ ᰆᰦ ᰉᰫ ᰍᰪᰮᰑᰧᰵᰶᰍᰪᰰ ᰕᰤᰩᰵᰢᰪᰵᰓᰦ , ᰜᰤᰦᰵᰋᰩ-ᰜᰤᰦᰵᰓᰦᰲ ᰎᰴᰀᰦ ᰝᰩᰲᰀᰩᰓᰫ ᰠᰴ ᰛᰩᰵᰀᰪᰱᰠᰴᰛᰤᰬᰮ ᰣᰦᰍᰳᰶ-ᰣᰦᰆᰳᰶ ᰠᰨᰜᰦᰳᰋᰧᰶᰓᰫ ᰡᰪᰊᰩ ᰣᰶᰎᰴ ᰡᰧᰶᰓᰦ,ᰍᰪᰮᰎᰥᰫᰮᰉᰫ ᰝᰪ ᰠᰮᰶ-ᰠᰦᰭᰌᰩᰭ, ᰠᰦᰭᰜᰤᰦᰭᰜᰪᰵ ᰣᰦᰜᰴᰆᰦ ᰝᰪᰌᰨ ᰣᰦᰃᰤᰬᰰ ᰣᰦᰠᰨ ᰏᰤᰶᰜᰪᰵ ᰋᰧᰶᰜᰦᰳᰋᰨᰓᰫ ᰜᰤᰦᰵᰀᰦ ᰂᰤᰶᰜᰪᰵ ᰊᰌᰨ ᰣᰦᰃᰤᰬᰰ ᰌᰤᰬᰱ ᰜᰪᰵᰈᰧᰶ-ᰜᰴᰍᰩᰭ ᰃᰤᰩᰱᰀᰪᰭᰜᰪᰵ ᰠᰨᰛᰦᰮ-ᰠᰨᰌᰤᰬᰲ,ᰠᰜᰤᰩᰱ-ᰕᰪᰵᰀᰤᰬᰭᰠᰦ ᰌᰤᰬᰱ ᰜᰴᰃ᰷ᰥᰨ-ᰀᰫᰵᰃ᰷ᰥᰨᰵᰃᰪᰰ  ᰣᰦᰭ-ᰝᰦᰯᰙᰴᰓᰪ ᰝᰪᰚᰫᰏᰴ ᰆᰦᰓᰥᰦᰮ ᰋᰤᰬᰲᰢᰪᰵᰋᰨ ᰚᰪᰮᰓᰦ.

After Nyu Numfing heard what was happening she went to the place where such actions were occurring, seeing her people in such dreading stature she was so enraged and without uttering a word she with her strong built and power unlike others threw big rocks and trees that was nearby her at the horkobus.

ᰣᰦᰃᰤᰬᰰ ᰉᰫ ᰍᰪᰮᰑᰧᰵᰶᰠᰦ ᰣᰦᰋᰤᰬᰲ ᰣᰦᰃᰤᰬᰰ ᰣᰦᰛᰬᰎᰴ ᰡᰧᰶ ᰕᰤᰩᰵᰓᰦ, ᰝᰩᰲᰀᰩᰓᰫᰠᰴ ᰣᰦᰜᰴ ᰊᰤᰫ-ᰡᰪᰊᰩ ᰣᰶᰛᰤᰬᰮᰆᰦ ᰌᰤᰮᰶᰕᰚᰰᰶᰓᰪᰜᰦ ᰍᰩᰵᰋᰨ ᰚᰪᰮᰓᰦ. ᰣᰦᰋᰤᰬᰲ ᰣᰶᰎᰴᰜᰩᰮ ᰣᰦᰜᰴ ᰋᰩᰲ ᰡᰴᰀᰦ ᰝᰩᰲᰀᰩᰓᰫᰠᰴ ᰛᰨᰜᰪᰵ ᰡᰫᰜᰦ ᰆᰧᰵᰶᰕᰂᰪᰳᰓᰦ  ᰊᰫᰃᰫᰮ ᰕᰜᰤᰩᰭ-ᰕᰗᰩᰮᰜᰪᰵ ᰊᰌᰨ ᰓᰪᰎᰴ ᰋᰤᰪᰭᰓᰪ ᰆᰦ ᰜᰩᰊᰧᰳᰶ ᰜᰤᰩᰭ ᰡᰴᰈᰬᰵᰋᰨ ᰕ. ᰣᰦᰃᰤᰬᰰ ᰉᰫ ᰝᰪᰌᰨ ᰠᰪᰭᰜᰤᰦᰭ ᰆᰦ ᰠᰦᰰ ᰕᰂᰪᰰᰢᰪᰵᰓᰦ ᰉᰫ ᰝᰪᰜᰦ ᰝᰩᰲᰀᰩᰓᰫ ᰠᰴᰠᰦ ᰊᰃᰫᰮ-ᰊᰃᰫᰮ ᰆᰦ ᰛᰤᰦᰭᰓᰪᰜᰪᰵ ᰕᰦᰚᰬᰯᰜᰤᰦᰵ ᰣᰪᰰ ᰎᰬᰚᰫᰯᰜᰤᰦᰵᰠᰦ ᰗᰪᰰᰘᰩᰮ ᰜᰤᰦᰵᰡᰤᰬᰲᰊᰤᰬᰳ ᰜᰪᰵᰛᰤᰦᰭ ᰢᰪᰵᰋᰨ ᰕ.

The horkobus were so startled by the sudden attack by a lady, not believing their vision, was so scared as they witnessed the wrath of Nyu Numfing that they hurriedly fled from the very place without looking back. As the horkobus ran away with their belongings Nyu Numfing still not being able to tame her anger went after them all the way till they reached the border of Peyul lyang (Nepal) and Mayal Lyang (Sikkim).

ᰝᰩᰲᰀᰩᰓᰫᰠᰴᰛᰤᰬᰮ ᰊᰌᰨ ᰜᰧᰶᰜᰤᰬᰮ ᰜᰫᰵᰛᰤᰦᰭᰓᰪ ᰉᰫ ᰝᰪᰌᰨᰜᰦ ᰣᰦᰜᰴ ᰜᰩᰜᰤᰨᰭ ᰝᰥᰩᰵᰋᰨ ᰕ.ᰠᰓᰦ ᰝᰪ ᰠᰪᰵᰜᰧᰶᰞᰨᰜᰩᰮ, ᰜᰩᰮᰓᰪ ᰝᰥᰩᰵᰓᰦ ᰣᰨᰓᰦ ᰝᰪᰍᰪᰰ ᰠᰪᰮᰓᰥᰦᰵᰀᰫᰵᰠᰦ ᰎᰊᰫᰵᰀᰦᰳ ᰊᰤᰳᰶ ᰙᰫᰵᰓᰪ ᰊᰫᰵᰓᰪ ᰜᰩᰝᰥᰩᰵ ᰢᰪᰵᰚᰪᰮᰓᰦ. ᰣᰪᰰ ᰠᰪᰭᰉᰧᰶ ᰠᰊᰤᰬᰳᰠᰦ ᰣᰦᰜᰩᰮᰀᰦ ᰝᰪ ᰋᰨᰯ-ᰋᰨᰯ ᰜᰩᰝᰥᰩᰵᰓᰦ ᰛᰪᰛᰩᰵ ᰊᰪᰭᰗᰦᰮ ᰣᰫᰵᰗᰪᰰᰀᰦ ᰋᰧᰶᰜᰪᰵ ᰜᰤᰦᰵᰀᰦ ᰜᰩᰋᰧᰶᰜᰪᰵ ᰊᰤᰬᰳᰋᰨ ᰡᰴᰠᰦ ᰊᰰᰶᰀᰦ ᰜᰴᰏᰤᰩᰭᰀᰦᰳ ᰌᰪᰮᰎᰧᰰᰀᰦ ᰋᰦᰱᰓᰪ ᰜᰩᰝᰥᰩᰵᰢᰪᰵ ᰚᰪᰮᰓᰦ.

After driving them away to their homeland she returned back and as she went on her journey, she stumbled upon Singli Lho (hill) there she picked up a branch of Sambrang kung (Schima Wallichi tree) which she used as a cane that helped her walk up the hill. Continuing she reached Rurong Tukcham Aung chun (confluence of two rivers that flows down as Ru-rong River at Rang-Rang) and as she went by the river side, she saw a stone and fetched it, she wrapped the stone in her dumpin of dumvun (a part of Lepcha women traditional dress) as to take it with her as a token of symbolism for her homeland.

ᰣᰨᰜᰨᰮᰌᰨ ᰠᰪᰭᰉᰧᰶ-ᰠᰨᰍᰦᰱ ᰃ᰷ᰥᰩᰱ ᰣᰦᰜᰨᰰ ᰊᰌᰨᰠᰦ ᰜᰤᰦᰵᰀᰦ ᰜᰩᰋᰧᰶᰜᰪᰵ ᰜᰩᰮᰐᰤᰬᰳ ᰜᰩᰮᰀᰦ ᰋᰧᰶᰜᰪᰵ ᰅᰭᰶᰓᰦ ᰍᰪᰮᰎᰥᰫᰮ ᰝᰪᰌᰨᰮ ᰣᰫᰵᰅᰫᰢᰪᰵ ᰚᰪᰮᰓᰦ ,ᰣᰦᰜᰨᰮ ᰅᰫᰰᰢᰪᰵᰠᰦ ᰝᰪᰌᰨᰠᰦ ᰠᰪᰲᰌᰫ ᰓᰦᰵᰝᰫᰲ ᰇᰩᰍᰪ ᰑᰦᰳᰀᰦ ᰀᰤᰫᰭᰜᰪᰵ ᰣᰦᰃᰤᰬᰰᰕᰦᰳ ᰣᰫᰵ ᰏᰤᰶᰓᰦᰰ ᰋᰴ ᰕᰤᰩᰵᰚᰪᰮᰓᰦ.

After travelling for days, she finally arrives at her village. On her way home she feels thirsty and to quench the thirst she takes out her Surdur Banghur (sickle) and starts to dig the ground, after a while spring water pours out and she drinks it.

ᰣᰶᰗᰩᰵ ᰍᰪᰛᰬ ᰣᰨᰛᰬ ᰣᰫᰵᰜᰦᰱᰌᰨ ᰍᰚᰶ ᰣᰫᰵᰜᰦᰱ ᰕᰤᰩᰵ ᰣᰦᰓᰥᰤᰦᰵ ᰋᰨ ᰚᰪᰮᰓᰦ. ᰠᰪᰭᰍᰧᰶ ᰠᰛᰩᰵᰜᰦ ᰜᰤᰦᰵᰀᰤᰨᰵ ᰣᰨᰓᰦᰕᰫᰠᰴᰍᰪᰰ ᰣᰨᰓᰦᰜᰩᰮ ᰣᰫᰵ ᰜᰤᰶᰋᰴᰡᰧᰶᰓᰫ ᰜᰫᰭᰠᰨ ᰍᰧᰶᰋᰨᰜᰪᰵ, ᰣᰦᰗᰩᰵᰓᰫ ᰣᰫᰵᰜᰦᰱᰀᰦᰳ ᰕᰶᰚᰴ ᰠᰦ ᰜᰧᰰᰊᰩᰵ ᰉᰧᰶᰋᰨ ᰕ.

Till this day the people of that part of the village suffice their water requirements from Nayo Ung lap meaning pure spring water.

ᰣᰨᰜᰨᰮᰌᰨ ᰝᰪ ᰣᰦᰜᰴ ᰋᰦᰯ-ᰋᰦᰯ ᰜᰩᰝᰥᰩᰵᰜᰪᰵ ᰝᰪᰌᰨᰠᰦ ᰠᰪᰵᰜᰧᰶᰞᰨ ᰍᰪ ᰊᰫᰵᰜᰪᰵ ᰝᰥᰩᰵᰋᰨᰓᰫ ᰎᰊᰫᰵᰛᰤᰬᰮ ᰠᰪᰭᰜᰤᰦᰵᰀᰪᰵᰀᰦ ᰋᰧᰶᰓᰦᰰ ᰑᰦᰳᰀᰦ ᰗᰩᰭᰜᰪᰵ ᰣᰦᰃᰤᰬᰰ ᰋᰨᰍᰪ ᰕᰪᰰᰜᰩᰮᰊᰩᰮ ᰢᰪᰵ ᰚᰪᰮᰓᰦ. ᰼ᰙᰶᰗᰵᰶᰀᰦ ᰀᰠᰪ ᰜᰦᰳᰓᰫ ᰡᰦᰮᰋᰦ-ᰡᰦᰮᰋᰧᰶ ᰏᰮᰶᰓᰫ ᰣᰦᰕᰦᰭ-ᰣᰦᰈᰬᰰ ᰏᰶᰡᰴ ᰉᰧᰶᰃᰴᰍᰬ ᰀᰤᰰᰶᰠᰦ ᰋᰦᰮᰌᰪᰰᰝᰩ ᰉᰬᰳᰓᰨ ᰣᰨ, ᰣᰪᰰ ᰣᰦᰛᰤᰫᰮ-ᰣᰦᰛᰤᰦᰮ, ᰎᰋᰤᰶ-ᰎᰄᰦᰮᰜᰦ ᰙᰫᰭᰅᰦᰰ ᰓᰨ ᰣᰨ᰼ ᰚᰴ ᰜᰧᰶᰓᰦᰰ ᰣᰨᰗᰩᰵᰛᰬᰍᰪ ᰎᰊᰫᰵ ᰣᰨᰛᰬ ᰜᰤᰦᰵ ᰣᰨᰛᰬᰀᰦ ᰗᰩᰭᰋᰨ ᰕᰤᰩᰵ ᰃᰪᰮ. ᰊᰗᰳᰶ ᰠᰛᰩᰵᰜᰦ ᰀᰫᰵᰣᰶᰠᰦ ᰣᰦᰀᰩᰵ, ᰠᰫᰲ ᰠᰛᰬᰀᰩᰰᰍᰪ ᰠᰩᰰ ᰕᰦᰭᰋᰨ ᰃᰴ, ᰜᰤᰦᰵ ᰣᰨᰓᰦ ᰣᰦᰈᰬᰰ-ᰣᰦᰍᰳᰶ, ᰎᰦᰲᰗᰬᰳ, ᰣᰦᰌᰩᰭ-ᰣᰦᰕᰦᰭ ᰜᰦᰳᰙᰩᰭᰡᰨ ᰚᰴᰠᰦ ᰌᰤᰬᰰᰛᰧᰶ ᰣᰨᰓᰦᰕᰫᰠᰴᰍᰪᰰ ᰕᰦᰳᰢᰦᰮᰋᰨ ᰕ.

She continues her journey and reaches Suklyang and there she plants the branch of the Sambrang Kung that helped her, she then bestows her power on that planted branch that is to give a significance of a guardian tree, to protect the land and its people in the future as she entrusts the words “To the coming generation if any illness or disturbance prevails, let them know by giving them a sign”. Thus, still to this day it is believed that by observing the direction of the dry branch it depicts that the people living in that directed area is bound to suffer an ominous fate.

ᰣᰪᰰ ᰣᰨᰜᰨᰮᰌᰨ ᰣᰦᰜᰴ ᰉᰫᰍᰪᰮᰑᰧᰵᰶ ᰝᰪᰌᰨ ᰛᰪᰛᰩᰵ ᰊᰪᰭᰗᰦᰮ ᰣᰫᰵᰗᰪᰰᰍᰪ ᰓᰪᰝᰥᰩᰵᰋᰨᰓᰫ ᰌᰪᰮᰎᰧᰰᰠᰦ ᰜᰴᰏᰤᰩᰭᰛᰤᰬᰮ ᰌᰫᰳᰜᰪᰵ ᰠᰛᰬ ᰻ ᰠᰪᰮᰓᰥᰦᰵ ᰀᰫᰵ ᰻ ᰠᰦ ᰎᰊᰫᰵ ᰗᰩᰭᰋᰨᰓᰫᰍᰪ ᰀᰦᰮ ᰊᰪᰭᰌᰦᰮᰀᰩᰰ ᰜᰴᰗᰩᰭᰠᰦ ᰜᰤᰫᰀᰦ, ᰜᰤᰦᰵᰡᰤᰬᰲᰠᰦ ᰜᰤᰫᰀᰦ ᰗᰩᰭᰋᰨᰜᰪᰵ ᰣᰦᰈᰬᰰ ᰕᰪᰳᰉᰦᰮ-ᰠᰪᰵᰜᰩᰰ ᰎᰴᰜᰩᰮ ᰃᰤᰶᰓᰨᰣᰨ ᰚᰴᰠᰦ ᰆᰧᰰᰜᰩᰱ ᰣᰦᰃᰤᰬᰰᰀᰦᰳᰜᰦ ᰋᰨᰢᰪᰵ ᰕᰣᰨ.

Nyu Numfing takes out the stone she wrapped in her clothes and placed that stone near the tree as a boundary and she impart her blessings on the stone to keep away from any harmful evil spirits.

ᰣᰨᰜᰨᰮ ᰕᰦᰳᰓᰪ ᰣᰦᰜᰴ, ᰉᰫᰝᰪᰜᰦ ᰊᰌᰨ ᰜᰤᰦᰵᰕᰫᰠᰴ ᰝᰪᰌᰨ ᰣᰦᰜᰦᰳᰠᰦ ᰛᰩᰵᰉᰧᰮᰓᰫᰀᰦ ᰊᰌᰨ ᰜᰧᰶᰜᰤᰬᰮ ᰜᰩᰳᰟᰫᰵ ᰍᰩᰵᰢᰪᰵᰋᰨ ᰕ.

Alas after doing so, she leaves for her home, where her people awaited her return.

ᰊᰗᰳᰶ ᰠᰛᰩᰵᰋᰫᰭᰀᰦᰜᰦ ᰕᰪᰰ-ᰓᰨᰵᰋᰧᰵᰶ ᰣᰨᰓᰦᰕᰫ ᰠᰴᰍᰪᰰ ᰝᰪᰚᰫᰠᰦ ᰠᰊᰤᰬᰳ ᰣᰦᰠᰶ-ᰣᰦᰑᰦᰳ ᰣᰦᰜᰤᰩᰳ ᰎᰴᰀᰦ ᰜᰤᰦᰵᰀᰤᰨᰵ ᰜᰤᰦᰵᰌᰤᰬ ᰀᰦᰳᰠᰦ ᰌᰩᰭᰛᰩᰵᰓᰫᰀᰦᰳ ᰕᰶᰚᰴᰠᰦ ᰀᰫᰵ ᰣᰶᰛᰤᰬᰮ ᰇᰧᰶᰓᰧᰶᰜᰪᰵ ᰝᰪᰌᰨ ᰣᰦᰓᰥᰤᰦᰵ ᰀᰪᰭᰡᰴᰜᰦ ᰕᰦᰳ ᰢᰦᰮᰋᰨ ᰕ.

In the present scenario the Bongthing and Muns (Lepcha priest and priestess) on their every ritual call out the name of the tree to pay respect since it has a significance of guarding the land and its people.

*ᰠᰪᰮᰓᰥᰦᰵᰀᰫᰵᰀᰦ ᰓᰫᰲᰢᰦᰮᰓᰫ ᰛᰧᰱᰶᰓᰫᰲ ᰣᰶᰠᰦ ᰣᰦᰗᰫᰮᰛᰬ ᰛᰩᰵ ᰊᰣᰤᰪᰕᰫᰠᰴᰍᰪᰰ ᰜᰫᰵᰊᰤᰬᰰ ᰌᰪᰮᰌᰤᰦᰮᰎᰴᰀᰦ ᰌᰤᰦᰮᰢᰦᰮᰓᰫ ᰎᰪᰰᰠᰦᰰ ᰼ᰠᰪᰮᰓᰥᰦᰵᰓᰫᰲ᰼ ᰃᰨ ᰕ. ᰠᰛᰬᰣᰦᰓᰫᰲ ᰣᰶᰠᰦ ᰊᰤᰬᰳ ᰀᰦᰳᰜᰦ ᰃᰨ ᰕ. ᰠᰛᰬᰠᰦ ᰣᰦᰅᰦᰳᰛᰬ (ᰀᰫᰵ ᰣᰶᰠᰦ ᰣᰦᰓᰫᰲ ) ᰃᰨ ᰕ ᰚᰴᰜᰦ ᰃᰨᰋᰨ ᰕ.*

*The flower that blooms of Sambrang kung (Schima Wallichi tree), the design of the flower petals is used as an ornament that is worn by Lepcha women with their traditional attire and the ornament is known as Sambrang bur (bloom of the flower).*

Note: This is a story narrated by our elders, but this story has other narrations too, so it falls under myths and folktales.

The other narration portrays the main protagonist laboured for the Horkobus as her build was stronger than the others and carried their load all the way down to the border of Sikkim and Nepal and the rest story follows the same scenes of her journey back home.

ᰠᰪᰵᰣᰦᰛᰬ ᰛᰬ ᰃᰦᰰᰓᰫᰠᰴ ᰜᰩᰮ ᰎᰥᰤᰦᰌᰪᰰᰋᰨᰓᰫ ᰠᰪᰵᰀᰦᰳᰜᰦ ᰃᰨ ᰕ, ᰣᰨᰜᰨᰮᰌᰨ ᰠᰪᰵ ᰣᰦᰛᰬᰠᰦ ᰣᰦᰠᰲᰶ ᰣᰦᰎᰥᰤᰦ ᰉᰧᰶᰢᰪᰵᰓᰫᰜᰦ ᰃᰨᰋᰨ ᰕ .ᰠᰛᰬᰍᰪᰰ ᰕᰦᰳᰓᰦ ᰠᰪᰵ ᰣᰦᰛᰬ ᰜᰫᰵᰊᰤᰬᰰ ᰣᰪᰰ ᰌᰫᰵᰃᰧᰳᰠᰪᰵᰎᰴᰀᰦ ᰘᰪᰳᰡᰴᰜᰦ ᰃᰪᰮ.ᰣᰨᰜᰨᰮᰌᰨ ᰠᰪᰵ ᰣᰦᰛᰬᰠᰦ ᰣᰦᰠᰲᰶ ᰣᰦᰎᰥᰤᰦᰀᰦ ᰉᰫ ᰝᰪ ᰀᰪᰮᰌᰫᰵᰜᰬᰰ ᰀᰦᰮᰣᰦᰃᰳᰶ ᰉᰧᰶᰢᰪᰵᰠᰦ ᰜᰤᰦᰵᰀᰦ ᰝᰩᰲᰀᰩᰓᰫ ᰠᰴᰠᰦ ᰊᰨ ᰓᰪᰜᰪᰵ ᰍᰩᰵᰋᰨᰓᰫ ᰣᰪᰰ ᰣᰦᰜᰨᰰ ᰠᰪᰵ ᰣᰨᰛᰬᰌᰨ ᰎᰦᰯᰋᰨᰓᰫᰜᰦ ᰃᰨᰋᰨ ᰕ.

“Through the process of collecting, interaction with many elders was very warming, how they remembered their childhood and narrated us by saying “when we were small our grandpa used to tell us the story.” To hear them speak with such warmth and laughter as we shared with them the confusion on our part about different faces of the same story. But it is now so sad to hear them say “I can only remember bits of the story and it is slowly being forgotten.” It is really disheartening that our rich orally passed folktales are slowly being forgotten and that the generation that came, are coming is less known of such mystical part of our nature, the tales of the past that symbolise their importance and our ancestors. Thus, we are so grateful to this space of sacred landscape that many of the participants including us are reflecting and connecting through the stories they collect with their ancestors and nature.”
Rummit Lepcha

“I have chosen the topic “The Sacred Dwells in the Forest” to share the story of Nyu Numfing and the sacred tree Sumbrang Kung, planted in my village Lingthem. This story holds deep meaning for me and my community, as it speaks of our ancestral wisdom, spiritual connection with nature, and the silent guardianship that still lives among us. According to our elders, Nyu Numfing an important ancestral figure planted the Sumbrang Kung tree as a living protector of Lingthem village during the threat of Gorkha invasions. More than just a tree, it is believed to be a sacred prophecy an embodiment of protection, strength, and spiritual guidance. To this day, the tree stands not only as a witness to our past but as a symbol of the forest’s sacred power and the unbreakable bond between our people and the land. Through this story, I hope to honor our heritage, remind us of the forest’s spirit, and share the sacredness that still breathes quietly in the heart of Lingthem.

Furthermore, it speaks to the sacred connection between nature, ancestry, and protection. It reminds us that the forest is not just a physical space, but a sacred one where stories, spirits, and symbols of strength reside. Through this story, I want to highlight the importance of preserving both our oral traditions and our natural heritage. In telling this tale, I hope to honor the deep wisdom of our ancestors and awaken a renewed respect for the sacred dwellings that still live in the heart of our forests.” Pema Tarbu Lepcha

Photos by Rummit Lepcha 

Story by Rummit Lepcha &  Pema Tarbu Lepcha

Translations by  Cholamoo Lepcha (initial draft) & Pema Tarbu Lepcha (final translation)

Mentored by Jay Jay Lepcha, Namgyal Lepcha, Kunga Tashi Lepcha, Chewang Rinchen Lepcha &  Minket Lepcha