The Invisible Lake -

The invisible lake

By Chezang Lhamu Lepcha, Dawkila Lepcha & Emu Lepcha

“We have chosen the topic of the invisible lake which is a beautiful story from my village. We picked it because the essence and importance of the lake still prevail.”
Dawkila Lepcha

“ᰀᰦᰚᰫᰍᰪᰰ ᰋᰤᰦᰭᰎᰤᰬ ᰼ ᰡᰧᰮ ᰕᰂᰪᰰᰓᰫ ᰌᰶ ᰼ ᰣᰦᰛᰬ ᰡᰬᰮ ᰢᰪᰵᰓᰫᰜᰦ ᰃᰪᰮ, ᰠᰛᰬᰛᰬ ᰀᰠᰪ ᰀᰤᰨᰵᰠᰦ ᰣᰦᰛᰤᰦᰮᰓᰫ ᰠᰪᰵᰀᰦᰳᰜᰦ ᰃᰪᰮ. ᰀᰦᰚᰫᰍᰪᰰ ᰠᰪᰵ ᰣᰦᰛᰬ ᰡᰬᰮ ᰢᰪᰵᰛᰬ ᰌᰶ ᰣᰶ ᰠᰦ ᰊᰰᰶᰌᰩᰭ ᰣᰪᰰ ᰊᰰᰶᰊᰧᰮᰶ ᰠᰛᰩᰵ ᰠᰪᰭᰉᰧᰶ ᰌᰨᰜᰦ ᰊᰦᰲᰌᰦ ᰕ.”
ᰌᰩᰢᰫᰀᰧᰶᰜᰦ ᰜᰬᰱᰆᰦ

“The story that we choose to document is called “The hidden lake ” and as the name suggest it’s a narrative about an occult lake that is worshipped by the people of Lethang village (West Sikkim).The reason why we choose this story is because this narrative belongs to the village of one of our own team member ( Dawkila), so we thought it would best represent our community as well as our own group. Not to mention we found the story really fascinating, mysterious, and captivating.”
Chezang Lepcha

Knowledge Keepers behind the expression

Dawkila Lepcha, Sangkit Lepcha, Phurba Wangyal Lepcha, Pem Ladup Lepcha, Norbu Tshering Lepcha

“We worked as a team, and decided to express our research by weaving a tapestry. Because we wanted to explore something new and also something which is familiar to our community.” Emu Lepcha

Working together

“At first I was really nervous and scared because the idea for our project itself seemed very collosal to achieve….but once we started the work the fear was instantly gone and replaced by enjoyment. Those three days were something I started looking forward to every week. When the three of us worked together it was laughter, frustration, therapy, healing, learning all at once. I really felt like we were creating something sacred and magical.”
Chezang Lepcha

“ᰝᰦᰰᰈᰬᰵᰀᰦ ᰃᰨ ᰀᰠᰪᰮᰌᰨᰜᰦ ᰀᰦᰮ ᰠᰦᰭᰊᰩᰮ ᰕᰉᰧᰰᰢᰪᰵᰍᰪ ᰓᰫ ᰃᰪᰮ. ᰡᰫᰕᰦᰳᰍᰪ ᰃᰨ ᰃᰴ ᰎᰬᰃ᰷ᰥᰧᰭᰎᰬᰣᰤᰨᰭ ᰣᰦᰛᰬᰠᰦ ᰋᰦᰮᰃᰤᰫᰎᰴᰛᰤᰬᰮ ᰌᰤᰮᰶᰓᰦ ᰣᰦᰛᰬᰛᰤᰬᰮ ᰃ᰷ᰥᰪᰱᰡᰴᰠᰦ ᰎᰬᰣᰤᰨᰭᰜᰩᰮᰕᰤᰫ ᰜᰤᰦᰵᰡᰬᰲᰌᰨᰜᰦ ᰣᰦᰊᰧᰮᰶ ᰉᰩᰵᰢᰪᰵ ᰍᰪ ᰕᰨ. ᰡᰬᰰᰜᰦ ᰠᰋᰦ ᰀᰦᰚᰫᰍᰪᰰ ᰣᰤᰨᰭ ᰣᰦᰛᰬᰛᰤᰬᰮ ᰈᰬᰵᰡᰴ ᰊᰦᰲᰈᰬᰵ ᰕᰦᰳᰢᰪᰵ ᰀᰦᰚᰫᰜᰩᰮᰍᰪ ᰊᰭᰶᰌᰨ ᰣᰦᰛᰨᰮᰎᰴᰜᰦ ᰏᰶᰢᰪᰵᰍᰪ ᰀᰦᰚᰫᰮ ᰣᰶᰜᰤᰬᰰ ᰠᰦᰭᰃᰩ ᰎᰴᰍᰪᰰ ᰔᰤᰬᰰᰓᰨ ᰢᰪᰵᰍᰪᰓᰫᰜᰦ ᰃᰪᰮ ᰕᰨᰣᰨ. ᰠᰪᰭᰉᰧᰮᰶᰠᰦᰮ ᰣᰶᰎᰴᰌᰨᰜᰦ ᰣᰶ ᰣᰦᰛᰧᰵᰶᰀᰦᰳ ᰅᰫᰰᰢᰪᰵᰃᰪᰮ ᰠᰛᰬᰍᰪᰰ ᰀᰠᰪᰮ ᰜᰦᰳᰓᰫ ᰠᰪᰭᰉᰧᰮᰶᰎᰴᰀᰦ ᰍᰝᰦᰰ ᰅᰭᰶᰡᰴᰜᰦ ᰙᰫᰭᰢᰪᰵ ᰕᰨ. ᰊᰗᰳᰶ ᰠᰋᰦ ᰀᰦᰚᰫ ᰠᰦᰮᰓᰫᰍᰪᰰ ᰂᰦᰇᰧᰭᰶᰀᰦ ᰣᰤᰨᰭ ᰙᰫᰭ ᰢᰪᰵᰓᰦ ᰣᰦᰕᰤᰫᰵ ᰣᰶᰎᰴᰀᰦ ᰣᰦᰋᰤᰬᰰᰜᰦ, ᰠᰦᰭᰚᰫᰰᰜᰦ,ᰎᰩᰰᰜᰳᰶᰡᰧᰶᰓᰫ ᰣᰪᰰ ᰣᰦᰀᰤᰬᰳ ᰣᰦᰂᰤᰦᰮᰎᰴᰠᰦ ᰣᰦᰛᰧᰵᰶᰎᰴᰜᰦ ᰘᰩᰲᰐᰨᰀᰦᰳᰌᰨᰀᰦ ᰣᰦᰞᰦᰱ ᰅᰫᰰᰢᰪᰵ ᰃᰪᰮ. ᰋᰶᰚᰴᰌᰨ ᰀᰠᰪᰮ ᰡᰫᰛᰧᰶ ᰗᰩᰵᰝᰧᰳᰶᰜᰳᰶ ᰣᰦᰕᰤᰫᰵᰀᰦᰳ ᰙᰫᰭᰢᰦᰮᰙᰴᰜᰦ ᰀᰠᰪᰮᰉᰩᰵ ᰕ .”
ᰇᰧᰙᰦᰵ ᰜᰬᰱᰆᰦ

“It was very taxing but the experience was very valuable. The three of us in a way created our own little intimate safe space where we could share each other’s stories,and also learn and grow from it.”
Chezang Lepcha

“My story being chosen at last, I had to constantly think of, will I be able to justify? and what if everything that i have collected turned out to be a different version or something that is incomplete and wrong. Still I have this fear of wrong interpretation and wrong knowledge but I hope and pray whatever I have done can justify the place and our ancestors.”
Dawkila Lepcha

ᰣᰦᰎᰥᰤᰦᰠᰪᰵ ᰣᰦᰛᰬ ᰣᰦᰕᰦᰵ ᰣᰫᰵᰌᰶ ᰚᰦᰵᰍᰬ ᰡᰧᰮ ᰕᰪᰂᰪᰳᰓᰫ ᰣᰫᰵᰌᰶ ᰀᰦᰳᰠᰦ ᰃᰪᰮ. ᰠᰛᰬᰛᰬ ᰗᰪᰭᰀᰤᰬᰲ ᰛᰤᰬᰰᰈᰨᰵᰠᰦ ᰜᰬᰋᰦᰵ ᰀᰤᰨᰵᰀᰦ ᰉᰧᰶᰕ ᰚᰴ ᰋᰵᰶᰊᰩᰛᰬ ᰕᰉᰧᰰᰕ. ᰠᰨᰌᰧᰶ ᰣᰦᰙᰩᰵᰓᰫ ᰕᰪᰛᰩ ᰠᰴᰛᰤᰬᰮ ᰀᰊᰦᰱ ᰣᰫᰵᰌᰶ ᰣᰦᰛᰬᰍᰪᰰ ᰝᰪᰌᰨᰠᰦ ᰋᰵᰶᰊᰩᰠᰦ ᰀ᰷ᰥᰮᰶ ᰜᰫᰵᰉᰤᰬᰳᰡᰨ ᰚᰴ ᰌᰤᰬᰰᰛᰧᰶ ᰉᰧᰶᰕ. ᰀᰤᰨᰵᰠᰦ ᰉᰤᰫᰋᰨᰵᰶᰠᰴ ᰍᰫᰮᰋᰫᰭ ᰞᰨᰀᰦ ᰍᰩᰵᰓᰦ ᰣᰫᰵᰌᰶ ᰣᰦᰛᰬᰀᰦ ᰠᰨᰣᰫᰵᰠᰦ ᰆᰧᰰᰜᰩᰱ ᰣᰫᰯᰜᰪᰵ ᰕᰜᰩᰮ ᰀᰤᰩᰱᰡᰨ. ᰣᰨᰜᰨᰮᰌᰨ ᰛᰪᰮᰑᰦᰳ-ᰣᰦᰕᰶ ᰕᰦᰳᰜᰪᰵ ᰍᰩᰵᰓᰦ ᰣᰦᰑᰦᰳᰠᰦ ᰣᰦᰓᰬᰭᰀᰦ ᰠᰛᰤᰩᰭᰀᰦᰳ ᰏᰶᰜᰦᰳᰡᰨ ᰣᰪᰰ ᰀᰤᰨᰵᰕᰫᰠᰴᰌᰤᰬᰱ ᰃᰪᰰ ᰣᰫᰵᰌᰶ ᰣᰨᰛᰬᰀᰦ ᰂᰤᰶᰡᰴ ᰊᰰᰶᰀᰦ ᰃᰪᰰᰜᰦ ᰠᰛᰤᰩᰭᰠᰦ ᰋᰨᰵᰎᰤᰩᰯ ᰎᰥᰬᰭᰜᰪᰵ ᰍᰩᰵᰡᰧᰶᰓᰫ ᰜᰪᰵᰡᰨᰜᰦ ᰕᰦᰳᰢᰦᰮ ᰋᰨᰕ .

ᰊᰗᰳᰶ ᰃᰫᰲᰜᰪᰵᰍᰩᰰ ᰣᰦᰛᰬᰙᰴᰓᰫ ᰜᰪᰵᰡᰨ ᰎᰴ ᰣᰦᰑᰦᰳ-ᰣᰦᰜᰤᰩᰳ ᰎᰴᰃᰪᰰ ᰕᰤᰩᰰᰜᰪᰵ ᰍᰩᰵᰕ ᰣᰪᰰ ᰣᰦᰜᰨᰓᰦᰜᰦ ᰀᰤᰨᰵᰕᰫᰠᰴ ᰣᰫᰵᰌᰶ ᰣᰦᰛᰬᰀᰦ ᰂᰤᰶᰂᰪᰳᰋᰨᰓᰫ ᰕᰉᰧᰰᰍᰬ. ᰡᰤᰬᰰᰜᰦ ᰡᰫᰌᰨ ᰃᰴᰜᰦ ᰀᰤᰨᰵᰀᰦ ᰠᰨ ᰣᰫᰵᰠᰦ ᰇᰬᰳᰊᰩᰵ ᰅᰫᰰᰃᰴ ᰀᰤᰨᰵᰠᰦ ᰕᰪᰛᰩ ᰠᰴ ᰍᰩᰵᰍᰪ ᰣᰫᰵᰌᰶᰠᰦ ᰛᰪᰮᰛᰤᰬᰮ ᰠᰨ ᰣᰫᰵᰠᰦ ᰆᰧᰰᰜᰩᰱ ᰣᰫᰯᰜᰪᰵ ᰠᰦᰢᰨ ᰊᰩᰱᰡᰨ.

ᰀᰤᰨᰵᰕᰫᰠᰴᰠᰦ ᰌᰤᰬᰰᰛᰧᰶ ᰍᰦᰵᰡᰧᰰ ᰠᰪᰵᰌᰤᰦᰵᰕᰫ ᰣᰪᰰ ᰝᰧᰶᰕᰫ ᰎᰫᰘᰨ ᰍᰪᰰ ᰠᰦᰢᰨᰊᰩᰱ ᰃᰴ ᰝᰪᰚᰫᰠᰦ ᰣᰦᰕᰶᰛᰤᰬᰮ ᰋᰤᰨᰓᰧᰶᰡᰨ ᰚᰴᰜᰦ ᰜᰧᰶᰡᰨ. ᰣᰶᰍᰪᰰ ᰕᰦᰳᰓᰦ ᰎᰫᰘᰨ ᰣᰨᰛᰬᰎᰴᰠᰦ ᰕᰪᰛᰩ ᰠᰴᰛᰤᰬᰮ ᰛᰪᰮᰑᰦᰳ ᰣᰦᰛᰬᰠᰦ ᰃᰤᰬᰰᰓᰧᰶᰋᰨᰓᰫ ᰕ ᰚᰴᰜᰧᰶᰡᰨ. ᰣᰦᰑᰦᰳ ᰣᰦᰛᰬ ᰕᰦᰳᰓᰦ ᰊᰪᰭᰉᰤᰬᰯ ᰑᰦᰰᰓᰦᰰ ᰣᰫᰵᰌᰶᰠᰦ ᰛᰪᰮᰌᰦᰲᰠᰴᰛᰤᰬᰮ ᰠᰦᰭᰌᰧᰮᰶ ᰓᰧᰶᰡᰨ ᰚᰴᰃᰪᰮ. ᰣᰪᰰ ᰆᰧᰶᰐᰪᰳᰜᰦ ᰐᰪᰜᰪᰵ ᰠᰦᰢᰨ ᰊᰩᰱᰡᰨ. ᰠᰩᰵ ᰑᰦᰰᰜᰪᰵ ᰚᰦᰵᰍᰬ ᰠᰩᰵᰀᰫᰵᰎᰴ ᰣᰧᰳᰌᰤᰬᰠᰦ ᰆᰧᰰᰜᰩᰱ ᰕ ᰚᰴᰜᰧᰶᰜᰪᰵ ᰜᰧᰶᰜᰬᰮ ᰋᰤᰪᰭᰓᰪ ᰜᰩᰌᰧᰶᰡᰨ.

ᰀᰪᰲᰉᰧᰳ,ᰀᰪᰲᰠᰩᰵᰉᰩᰮ ᰊᰗᰳᰶᰀᰦ ᰜᰤᰦᰵᰣᰫᰵ ᰠᰩᰰ ᰊᰗᰳᰶᰀᰦ ᰀᰤᰨᰵᰠᰦ ᰃᰦᰰᰓᰫ ᰓᰨᰵᰋᰧᰵᰶ ᰚᰦᰵᰍᰬ ᰣᰦᰚᰦᰵ ᰋᰤᰫᰵᰚᰴ ᰜᰧᰶᰍᰪᰰ ᰋᰤᰦᰭᰡᰨ, ᰣᰶ ᰃᰦᰰᰓᰫ ᰋᰤᰫᰵᰍᰪᰰ ᰛᰪᰮᰑᰦᰳ ᰣᰦᰛᰬ ᰠᰶᰡᰨ. ᰀᰤᰨᰵᰠᰦ ᰕᰪᰛᰩ ᰠᰴ ᰃᰪᰰ ᰙᰫᰮᰍᰪᰰ ᰣᰦᰠᰶ-ᰣᰦᰑᰦᰳ ᰣᰦᰛᰬᰀᰦ ᰣᰦᰀᰦ ᰜᰤᰶᰜᰪᰵ ᰃᰦᰳᰂᰨᰓᰫ ᰋᰦᰮᰔᰴ ᰎᰴ ᰜᰪᰵᰃᰤᰨᰮᰜᰪᰵ ᰞᰨᰀᰩᰰ ᰓᰨᰵᰋᰧᰵᰶᰌᰬᰱ ᰍᰩᰵᰡᰨ. ᰣᰨᰓᰧᰶ ᰂᰤᰶᰓᰦᰰ ᰋᰤᰫᰵᰍᰪᰰ ᰛᰪᰮᰑᰦᰳ-ᰌᰦᰲᰑᰦᰳ ᰕᰦᰳᰡᰴ ᰈᰬᰵᰡᰨ ᰠᰛᰬᰀᰦ ᰕᰧᰶ ᰕᰦᰳᰓᰦᰰ ᰠᰩᰵ,ᰎᰶᰎᰴ ᰑᰦᰰᰜᰪᰵ ᰣᰫᰵᰌᰶᰠᰦ ᰛᰪᰮ, ᰎᰪᰰᰙᰩᰭᰛᰪᰮᰛᰤᰬᰮ ᰠᰦᰢᰨ ᰊᰩᰱᰜᰪᰵ ᰣᰨᰜᰨᰮᰌᰨ ᰛᰪᰮᰑᰦᰳ ᰜᰤᰬᰯ-ᰕᰜᰤᰬᰯ ᰊᰗᰳᰶᰀᰦ ᰚᰦᰵᰍᰬ ᰋᰤᰫᰵᰓᰨᰵᰋᰧᰵᰶ ᰣᰪᰰ ᰕᰪᰛᰩ ᰠᰴ ᰜᰧᰶᰂᰤᰶ ᰕᰂᰤᰰᰶ ᰊᰗᰳᰶᰌᰨᰀᰦ ᰊᰪᰭᰜᰤᰦᰵᰜᰩᰮ ᰠᰨ ᰣᰫᰵᰠᰦ ᰆᰧᰰᰜᰩᰱ ᰋᰫᰱᰍᰩᰰᰡᰨ ᰚᰴᰃᰪᰮ.

ᰀᰤᰨᰵ ᰣᰦᰛᰬᰀᰦ ᰀᰨᰲᰜᰦᰳᰓᰫ ᰕᰪᰛᰩ ᰠᰴᰛᰤᰬᰮ ᰣᰦᰠᰫᰳ-ᰣᰦᰃ᰷ᰥᰧᰭ ᰣᰪᰰ ᰣᰦᰡᰮᰶ ᰕᰦᰳ ᰕᰀᰩᰰᰍᰬ. ᰣᰫᰵᰌᰶ ᰀᰨᰲᰜᰪᰵ ᰜᰩᰮᰓᰦ ᰚᰦᰵᰍᰬ ᰣᰦᰛᰧᰵᰶ ᰣᰦᰈᰬᰰ ᰕᰦᰳᰃᰴ ᰣᰨᰓᰧᰶᰠᰦ ᰜᰴᰈᰧᰶ-ᰜᰴᰍᰩᰭ ᰛᰪᰮᰍᰪᰰ ᰀᰨᰲᰓᰫᰠᰴᰛᰤᰬᰮ ᰜᰩᰮᰌᰨ ᰟᰤᰩᰭᰓᰧᰶᰡᰨ ,ᰚᰦᰵᰍᰬ ᰣᰦᰛᰤᰫᰮ ᰡᰪᰊᰩ ᰕᰅᰫᰰᰍᰬ ᰚᰴᰠᰦ ᰌᰤᰬᰰᰛᰧᰶᰜᰦ ᰋᰨᰡᰨ, ᰠᰨᰛᰦᰮ- ᰠᰨᰌᰤᰬᰲ ᰛᰦᰮᰡᰨ ᰣᰪᰰ ᰠᰨᰊᰦᰱᰜᰦ ᰜᰪᰵᰄᰤᰬᰳᰡᰨ.

ᰕᰪᰛᰩ ᰠᰴ ᰡᰫᰛᰧᰶ ᰈᰩᰭᰓᰦ ᰊᰪᰵᰓᰩᰲᰛᰧᰵᰶᰀᰦ ᰈᰩᰭᰃᰦᰳ ᰅᰫᰰᰡᰨ ᰣᰪᰰ ᰣᰫᰵᰌᰶ ᰣᰦᰛᰬᰠᰦ ᰈᰬᰰᰙᰩᰮᰓᰫ ᰕᰪᰵᰡᰧᰶᰎᰴ ᰣᰦᰋᰩ ᰉᰧᰶᰕ. ᰣᰪᰰ ᰣᰦᰋᰨ ᰜᰤᰦᰵᰂᰨᰲ ᰎᰴᰀᰦ ᰌᰶ ᰣᰦᰛᰬᰠᰦ ᰂᰩᰭᰣᰩᰵᰛᰤᰬᰮ ᰣᰦᰣᰧᰳ ᰣᰦᰌᰤᰬᰍᰪᰰᰜᰦ ᰗᰩᰭᰊᰤᰪ ᰕᰂᰪᰳᰍᰬ ᰚᰴᰜᰦ ᰜᰧᰶᰡᰨ. ᰣᰫᰵᰌᰶ ᰣᰦᰛᰬᰛᰬ ᰊᰌᰨᰋᰩᰵ ᰌᰨᰀᰦ ᰣᰦᰜᰤᰩᰭ ᰣᰦᰟᰦᰵ ᰕᰦᰳᰡᰨ. ᰣᰫᰵᰌᰶ ᰣᰦᰛᰬᰜᰬᰰ ᰂᰩᰭ ᰣᰦᰃᰤᰦᰱᰓᰫ ᰚᰦᰵᰍᰬ ᰃᰦᰰᰣᰩᰵᰓᰫ ᰛᰪᰮ ᰣᰪᰰ ᰓᰩᰵᰢᰳᰶᰆᰬᰰᰓᰫᰛᰬ ᰜᰤᰦᰵ ᰠᰪᰭᰌᰪᰮ ᰣᰦᰛᰬᰀᰦ ᰕᰉᰧᰰᰕ ᰚᰴᰜᰦ ᰜᰧᰶᰡᰨ. ᰣᰦᰛᰬᰍᰪᰰ ᰕᰦᰳᰓᰦ ᰣᰫᰵᰌᰶ ᰣᰦᰛᰬᰠᰦ ᰊᰰᰶᰀᰦ ᰠᰛᰬ ᰠᰩᰵᰃᰤᰩᰇᰨ ᰎᰴᰀᰦ ᰎᰧᰶᰋᰨ ᰕᰉᰧᰰᰕ ᰚᰴ ᰌᰤᰬᰰᰛᰧᰶ ᰉᰧᰶᰕ.

This is a narrative of an occult lake, from the village of Lethang, West Sikkim. Said to have no proof of any physical existence, the lake manifests itself only to those who are fortunate enough. The ancestors of the village visited “Num-thuk-lho” and prayed to the lake spirit for the abundance of rainfall. In doing so, a “Suryok” (jackal) would appear and the villagers would then follow its pawprints in order to reach the lake. With time this exact ritual has become obsolete and the villagers are now unable to reach the exact source of the lake. However, the villagers still go and pray to the lake spirit whenever there is a dry spell in the village.

According to the belief of the villagers, the prayers of the “Sangdyangmoo” and “Heemoo” people are said to be heard best at a higher altitude. Therefore the two clans are mostly responsible to perform the ritual in the village. As offerings, the elders take “Tuk Nyel” (Artemisia Vulgaris or Titaypati) and burn it to appease the lake spirit. They also perform the “Chi-faat” ritual and bring back pine incense from the forest as a form of blessing from nature itself.

During the months of January and February when the dry spell mostly occurred, an elderly shaman from the village known as Ayang Thung used to perform the ritual. All the villagers participated and gathered the resources required for his journey and the ritual. On reaching the place of worship, Thung would start his ritual which consisted of making a fireplace followed by a series of prayers and incantations which would coax the forest spirits/lake spirit. After the ritual, on his way back to the village or on his arrival he would almost always be accompanied by rainfall.

It is said that visitors are not supposed to cause any sort of disturbance and defilement while exploring this region, as the environment would dramatically change if they did so. There would be thunderstorms, and hailstorms, and also one would lose their sense of direction. A person also needs to adopt a change in their speech, using indirect phrases to express themselves. This practice is called “Tung-Bo-Ring”. The lake has a notorious reputation even in the higher realm as it is said to be untamable in nature. The lake acts on its own accord, independent of any superior “Rums” or any other superior forces in nature. It is also believed that this lake has not been recorded even in the verses of “Sung-Gyo-Cho”.