Dr. D.C.Roy
One of the most controversial
personalities in the Lepcha history is Mensalong (or Men Salong or Munsolong or Maon-sa-lon). Some refer him as ‘Thikoong’
means a great Lepcha priest or Boongthing next to that of Thi-Koong Tek, the
great Lepcha personality who signed the Blood Treaty with Khy Bumsa, the
Tibetan counterpart. Others consider Mensalong as the last Lepcha Pano, means
the king, and place him in the hierarchy of Lepcha rulers just after the Tar-eak
Pano. Although neither of the groups can give any authentic details but they
have accepted the presence of the person in the history of Sikkim. Lepcha
folktale places Mensalong as an astounding figure with 300 years longevity. Lepchas of Sikkim show a great reverence to
the personality. Not only the Lepchas but most writers who are
interested on Sikkim history have accepted Mensalong as one of the strong Lepcha personalities of Sikkim.
There
are three opinions regarding the literary meaning of the name. Firstly,
Mansalong can be derived from two Lepcha words: man means meat and long means stone. It is said that during those days
after hunting animals, Mansalong used to bury them in a fire. He used to dig a
hole, pack it with leaves and light a fire, the meat would be put inside the
hole and stones would be stacked on top of it. When he packed the hole with
leaves, he first packed it with some leaves and then put some more stones and
some weeds and soil on top. The next day meat would be all ready to eat. From
this method of cooking meat, the person got his name as Man (means meat) and long (means stone). (H.Plaisier, 2007; 204). The second
meaning is given by Ren D.S.Lepcha of Kalimpong. According to him, the actual
spelling should be Maon-sa-lon where Maon means pig, sa is the preposition and lon means behind. As per this version Maon-sa-lon
reached Mayel Kyong, the original homeland of the Lepchas, after following a
pig on hunting. As he came to Mayel Kyong behind a pig, the Lepchas started
calling him Maon-sa-lon means a person who follow a pig. Lastly, “Mun” means a
born Lepcha priestess or priest and “Salaong”is the name of a Lepcha clan. It
does mean that this famous Lepcha born priest, Mun Salaong belonged to the
“Salaong” Clan. This clan, Salaong, is still found particularly in Dzongu,
North Silkkim.
Mensalong
is one of the most controversial Lepcha figures in Sikkim history. Ambiguous
views are available regarding the period of action of Mensalong. As against the
contemporary of the first Chogyal Phuntsho Namgyal some find the presence of
Mensalong for three hundred years.
As per
Lepcha folktale Mensalong possessed supernatural power and could do magical
instances. Some consider him as a great linguist, inventor of Lepcha script and
translator of Lepcha Naamthar from Tibetan language into Lepcha language.
As per
the Lepcha folktale Mansalong was the lungji means a supernatural being without any parental
evidence. He just appeared from the snowy mountain. Mensalong is believed not
to have died but just disappeared while others believe that he is still alive.
Sikkim Lepchas celebrate his birth day. Others could find the tomb of Mensalong
at Trak-thung-rong in Sikkim. Mensalong and his follower Punzu Tuklyo Pacho
Lepcha are believed to live in the Sungnyit cave of Sakyong Puntong. Even now
one can find bamboo plant around the cave while in other areas there is no
bamboo plant.
As
against a figure of Lepcha folktale, Mensalong has also been regarded as a
historical personality and has been considered either as Bongthing or linguist
or minister or king.
Different
authors noted different aspects of the life and action of Mensalong. Some such
views are:
Lepcha Folktale:
Thikoong Mensalong is believed to
have one of the descendents of Thikoong Tek, the legendary figure of Lepcha
history who signed Blood Brotherhood Treaty with the Khy Bumsa, the Tibetan
counterpart which paved the way for the establishment of Namgyal Dynasty in
Sikkim in 1642. Thikoong Mensalong is believed to be the Minister of Lepcha
king Tarve Pano during 1400 A.D. As per Lepcha folktale Thikoong Mensalong is
believed to have magical power and has brought the seeds of paddy and other
cereals, flowers, fruits and vegetable in Sikkim. He is believed to plant
bamboo, tobacco and orange at Pham Rong village near Yoksam in West Sikkim.
There is a cave at Pham Rong village where Mensalong is believed to live before
his disappearance. The bamboo which he planted is still present around the
cave. Lepchas used to visit the place annually and pay homage to the great
soul. It is also believed that the famous Khychuperi lake of Yoksam is sacred
because of Mensalong’s miracle creation of the lake. It is told that even now birds
used to pick leaves and twigs from the water of the lake and thus the lake
remains clean and fresh throughout the year. It is a place of pilgrimage for
the Lepchas and they used to pay homage to the great soul.
Lepchas of Sikkim believe that
Thikoong Mensalong has invented, developed and popularized the Lepcha script.
He is also credited to write a number of Lepcha Naamthars for the first time
and spread Buddhism among the Lepchas.
Lepcha folktale carries information
regarding his long life of about 300 years. Lepchas believe that Mensalong just
disappeared and there is no information about his death. It is believed that
Mensalong possessed supernatural power and could give life to any dead animal
or human being. Lepchas feel proud about the story of his hunting and physical
strength.
Maharaja Thutop Namgyal & Maharani Dolma (1908):
Later
writers on Mensolong have taken their reference from the ‘History of Sikkim’
written by Maharaja Thutop Namgyal & Maharani Dolma (1908). It is said that
among the three Lamas, Lha-tsun Nam-kha Jig-med (1595 – 1650) played important
role in the coronation of Namgyal dynasty in Sikkim in 1642. The Lama is also
the founder of Zog-chen sect of Mahayana Buddhism in Sikkim. Maharaja Thutob
Namgyal mentioned that Mensolong was a great wizard and went up to Tibet to
receive the great Lama Lha-tsun Nam-kha Jig-med who along with other two Lamas,
Kathong Kuntu Zangpo and Nga-Dag Sempa Phunsog Ringzing, did all rituals in
connection with the coronation of Phuntsog Namgyal as the first Chogyal of
Sikkim at Yoksom. “For one The-Mong Sa-Long, a Lepcha wizard by divine
direction went to receive Lha-btsun and met him at Chukar Pang-shong for the
first time. Next when Lha-btsun had opened the pass and was coming down, he met
him again, and acting as guide brought him over Kharg-thung-rong, phag-mo Rong,
Lhari-nying-phug ang Yungaang-phug, then down to Dechen-phug, which are known
as the great caves, besides showing him several others of smaller note. As he
came down, Lha-btsun composed a book describing the various caves and peaks etc
in Sikkim. After having visited the place with his own feet, Thekong Sa-Lang is
believed to have lived about 300 years to have possessed supernatural powers,
though of a benignant kind.
Hence
Thekong Sa-Lang’s miraculous traces at Lhari-nying-phug, the dent made by the
lower end of his bow on the shoulder, his foot print at Khrag-thung Rong, the
clump of bamboos planted by him, and the tobacco plant, as well as his own
grave, are still pointed out, and visited with reverential interest” (Maharaja,
1908; 31). Maharaja believed that Mensalong died at Trak-thung-rong, where the
tomb is still found.
This
paragraph of Maharaja indicates at least six things: i) there was a Lepcha
personality named Mensalong in the older days in Sikkim (although the spelling
was of the person was different, Thekong Sa-Lang), ii) Mensalong was present
during the coronation of the first Namgyal ruler, Phuntsog Namgyal in 1642,
iii) Mensalong was a Thikoong means Lepcha chief, iv) Mensalong possessed
magical and supernatural power, v) Mensalong had a long life and lived for 300
years, vi) Mensalong is a historical figure and is a prominent Lepcha
personality, vii) for obvious reason the writing is too much biased towards the
Namgyal Dynasty.
Holfdon Siiger (1967):
Without
giving his own findings, H.Siiger (1967) has mentions the views of Maharaja
Thutop Namgyal and Tamsang. As per Maharaja, Thikoong Mensalong possessed
supernatural power and he received Lha-bTsun, the great Lama who performed the
function of coronation of Phuntsog Namgyal as the first Chyogal of Sikkim
(Siiger, 1967; 29). The first Maharaja was installed and crowned at the
initiative of the then Lepcha chief Mensalong and thereby the Tibetan rule was
accepted by the Lepchas. Referring Tamsang, H.Siiger identified Mensalong as the
Minister of Tur-ve Pano who reigned the Mayel Lyang about 1400 A.D. It is also
said that Mensalong had invented the Lepcha alphabet and not the third King of
Sikkim (P-27).
But
there are records of revolt by the Lepchas and Limboos on the installation of
Tibetan ruler in Sikkim. “The Lepchas and the Limboos offended the installation
of Namgyal Dynasty while the Phuntsho Namgyal party was proceeding for
coronation towards Yoksom in 1642. They fought with the Bhutia force who were
well equipped with guns, swords, arrows and spears at Gyezing, West Sikkim but
were defeated and killed and fled away from there” (Dahal, 2003, 44-53: Subba,
2008, 17). Magar king Santusati Sen of Mangarjong of Mansari, West Sikkim also
resisted and fought with the Bhutia force. After all the defeat of petty
Lepcha, Limboo, Magar kings, there was the necessity of coming out with a
tripartite agreement popularly known as “Lho-Mon-Tsong Sum” (where Lho
refers to the
Bhutias, Mon refers to the Lepchas, Tsong refers to the Limboos) (Chemjong, 1976; Risley,
1894, Dahal, 2003; Subba, 2008). Lho-Mon-Tsong
Sum is very
popular and common historical fact of Sikkim. Thus it is hard to believe that
the last Lepcha chief with so much supernatural power took the trouble of going
as far as Chukar Pang-shong to receive the Tibetan Lama Lha-hTsun for
conducting the crowning ceremony of Tibetan ruler. H.Siiger might have been
influenced by Maharaja’s History of Sikkim which, by obvious reason, is biased
towards to Tibetan rulers.
A critical assessment of Siiger’s writing
reveals that i) the author does not give his personal findings or remarks, ii)
no new information are available except referring the observation of two
earlier writers: Maharaja Thutob Namgyal and Tamsang.
K.P.Tamsang (1983):
K.P.Tamsang recognizes Mensalong or
‘Mun sa laong’ not as a chief or ruler of the Lepchas but as a Thikoong means a
“famous Lepcha priest, as well as a famed hunter of old who had the power to
kill and make it alive again by uttering magical words” (Tamsang 1980; 658).
In his ‘Unknown and Untold Reality
about the Lepchas’, K.P.Tamsang narrated the position of Mensalong not as a Pano
but as Thikoong. Referring Lepcha tradition he says that “Lord Tamsang Thing
who had first invented the Lepcha scripts, almanac, customary laws, religious
acts and regulations: Lepcha caste systems at Tarkaol Tam-E-Tam and given it to
the Lepchas, and later on, the Lepcha script was expanded, developed and
enlarged by Thikoong Mensalong who had a great litterateur, a great Lepcha
Bongthing (Lepcha priest), a great Lepcha hunter and a great Lepcha explorer of
that period. He was the second consecrated Lepcha Boongthing of great name and
fame after Thikoong Azaor Boongthing. Thikoong Azaor Boongthing was the first
Lepcha Boongthing who was consecrated as a Lepcha Boongthing by Lord Tamsang
Thing by bestowing upon him with supernatural powers…. Thikoong Mensalong being
a great explorer, had discovered the hidden Lepcha eternal village consisting
of only seven Lepcha houses, with seven immortal Lepcha couples living there
who become babies in the morning, then become youths in midday and then become
old couple at dusk, and then again babies in the morning and so on. This
eternal Lepcha village is discovered in a valley surrounded by snow capped mountains,
where everything grows and reaps all the year round. Thikoong Mensalong had stayed
there with the seven immortal couples for a night and a day, and as he had
eaten the food and drank the nectar water of the hidden eternal Lepcha village,
he too got a certain power of immortality and therefore had lived for many
years and later died in a village near Kaychuperi lake in western Sikkim. It is
believed by the Lepchas that it is Thikoong Mensalong who had brought back to
Sikkim all the present seeds of paddy and other cereals, vegetables, fruits,
flowers, etc and spread them all over Sikkim.
He was also a great hunter and it
is said that one day he shot and killed a wild boar late in the evening. As it
was going to be dark, he covered the dead boar with the leafy branches and
twigs so as not to be seen or eaten by other prowling wild animals and he
himself climbed up into a thicket of a nearby bamboo grove and sat upon a
raised bamboo platform to spend the night. Just at dark time, all of a sudden a
great gust of wind blew in and lo! just in front of the dead boar, there
appeared a strange hairy manlike tall creature and kicked the dead boar with
his extraordinary large and bushy leg, but as the boar was dead it did not
move. So he started uttering out a few magic words which he repeated it
uttering nine times and lo! the dead boar came to life very miraculously and
then ran away grunting into the jungle that horrible manlike creature also went
away after the boar and disappeared into the jungle. In the meantime, Thikoong
Mensalong had copied the magic words uttered out nine times by the horrible
manlike creature by writing it down on the hard outer part of the bamboo sheath
with the pointed tip of his arrow. Next morning at day break, he went back home
straight away and there he killed his own domestic pig by shooting with a
poisonous arrow and when the pig was completely dead, he again read out the
copied magic words nine times as uttered out nine times by the horrible manlike
creature and lo ! the dead pig came back to life instantly. Now this Lepcha
story narrated to me by the aged Lepchas, which has also come to them and to
their forefathers being transmitted from one generation to another, gives ample
proof that the Lepcha script was there existing and widely flourishing among
the Lepchas, even hundreds and thousands of years before the coming of the
first Tibetan refugee Junga Guru Tasey in the 13th Century”
(Tamsang, 1983: 27-29).
An analysis of Tamsang reveals that
i) Mensalong was a Thikong and not Pano or ruler, ii) Mensalong was not the
inventor of Lepcha script but he developed and enlarged Lepcha script, iii)
Mensalong possessed magical and supernatural power, iv) Mensalong has no link
with the Tibetan rulers.
A.R.Foning (1987):
Foning referred Mensalong in
connection to the controversy of inventor of Lepcha script. “Some claim that it
was invented by Thekong Mensalong, a legendary figure among the tribesmen. He
lived towards the beginning of the 17th century. Others say and
believe that it was given along with the mountains, rivers and lakes by
Itbu-moo, the Mother-Creator herself. The latter, of course, may be viewed and
dismissed as a fairy tale like the theory itself. As for the invention by
Thekung Mensalong, we can see that it is nothing but just glorifying a
legendary hero. Till now, no document or proof of any kind has been found
testifying to the validity of this theory” (Foning, 1987; 151).
Foning raised the controversial
views of invention of Lepcha script without any solution to the problem. He did
not enter into and preferred to avoid the controversial issue. He did not find
any authenticate documents and did not even express his personal opinion. Other
features of Mensalong’s life, activities etc have not been touched by the
author.
J.R.Subba (2008):
J.R.Subba mentioned Mensalomg and
the last Lepcha king of Mayal Lyang. He goes so much so that the detail
chronicle reign of the Lepcha rulers are arranged systematically without any
time gap:
|
Nameof
the Chieftains/Pano
|
Years
of their rule
|
|
Thekong
Adek
Thup
Athak
Thekong
Tek
Rujo Pano/Athing
Tarvey
Pano
Tarsong
Pano
Tar-eng
Pano
Tarjyi
Pano
Tar-eak
Pano
Thekong
Mun Solong Pano
|
7 – 8th
Century
9 –
10th Century
13th
Century
1353
– 1410 AD
1425
– 1454 AD
1454
– 1481 AD
1481
– 1520 AD
1520
– 1564 AD
1564
– 1595 AD
1595
– 1642 AD
|
A critical analysis of Subba’s
detailing of Lepcha rulers reveals that i) all the names of the Lepcha rulers
are found in other sources but their period of rule is not free from doubt, ii)
the detailed chronological order of Lepcha rulers in Mayel Lyang is very
systematic but it lacks historical evidences and authenticity, iii) Mensalong,
like that of Thekung Tek, is a ruler and at the same time Thekung. The dictionary meaning of The-Koong is great grandfather or a venerable, respected, honoured, revered and esteemed
old man. He is universally respected due to his involvement and contribution to
the society
and is a gifted personality and
possesses godly qualities,
iv) Mensalong is the last Lepcha ruler of Mayel Lyang from whom the power was
handed over to the Namgyal Dynasty, v) there is no reason whatsoever behind the
transfer of power from Lepcha rulers to the Tibetan rulers. It is hard to
accept a simple transfer of power from one community to another. The author
also noted that “Thekong Mun Solong Pano, the last Pano who witness the
consecration of the First Chogyal of Namgyal Dynasty” (Subba, 2008; 251).
J.J. Roy Burman:
J.J. Roy Burman in his ‘Ethnicity
and Revivalism among the Bhutias and Lepchas of Sikkim’ has spent one paragraph
on Mensalong. “Mensalong in fact helped to synchronize Buddhism with the
original Lepcha religion. He pointed out a number of holy and sacred caves
which became Buddhist places of pilgrimage where later monasteries were
constructed. Mensalong is believed not to have died but just disappeared and
most of the Lepchas believe that he is still alive. Earlier he used to be
commemorated in every household. But for the last three years his birthday is
celebrated by the entire community of Dzongu”.
Roy Burman has given some new
information about the sacred places and caves. By way of synchronization
between Buddhist and Lepcha religion by Mensalong, Roy Burman might have been
referred to the translation of Tashey Naamthar from Tibetan language to Lepcha
language but there is no historical evidence that Tashey Naamthar and other
Naamthars have been translated by Mensalong. In fact the Lepchas have the
tradition of not writing date and name of the authors and even translators in
the Naamthar. So it is difficult to say that Mensalong was the translator of
Lepcha Naamthars. History of Sikkim is the only source of getting the
information about Mensalong’s visit with Lha-btsun,
the famous Tibetan Lama who presided over the coronation of first Tibetan ruler
of Sikkim at Chukar Pang-shong. But the History of Sikkim is not free from
biasness. So Mensalong’s affinity with the Buddhist religion cannot be
confirmed. Regarding the death of Mensalong, Roy Burman has given some new
information, ‘he is still alive’, may be based on believe or folktale of the
Lepchas which needs verification.
Dr.R.K.Sprigg (2005):
Referring the historical evidences,
R.K.Sprigg has attempted to analyze and made a comparison between the two Lepcha heroes: Thikoong Mensalong
and Pano Gaeboo Achyok. Thikoong Mensalong is attached more with the Lepchas of
Sikkim while Pano Gaeboo Achyok is in the heart of the Lepchas of Kalimpong.
After discussing different contradictory and confusing information of Maharaja
Thutop Namgyal, K.P.Tamsang, A.Foning, H.Siiger, G.B.Mainwaring on Mensalong,
R.K.Sprigg tries to reconcile them and came out with a compromising “accounts
of origin of the Lepcha script by suggesting that the 3rd Rajah,
Chador Namgyal (1700-17), might have had a Lepcha assistant, and furthermore,
that assistant might conceivably have been Theekoong Pano Men Salong: ‘These
two traditions are not necessarily incompatible: the 3rd Maharajah
might have delegated the responsibility for the script to a native speaker of
the language, probably even Theekoong Pano Men Salong, who loyally gave the
credit for his work to his royal master’………
I realize that my hypothetical
Lepcha language assistant could not have been Men Salong if Men Salong had
lived in the 15th century, as Mainwaring supposed, about three
hundred years too early for Chador Namgyal, who was born in 1685 and reigned
from 1700 to 1717,though he was a refugee in Lhasa from 1700 to 1707; but if Theekoong
Pano Men Salong was a contemporary of Lhatsun Chenpo (1597 – 1654), in the 17th
century, as recorded in the Maharajah’s history, and accepted by Foning, it is
just possible that he might have been alive during both Lhatsun Chenpo’s
lifetime and Chador Namgyal’s lifetime. If we suppose, for purposes of discussion,
that Men Salong was a young man of 21 when he guided Lhatsun Chenpo via Jongri
to Yuksam for the enthronement of Phuntok Namgyal as 1st Chogyal, in
the chu-rta, or Water-Horse, year, 1642 (according to the
Maharaja’s ‘History’, though the ‘Gazetteer’ gives 1641 as the year of
accession), he would have been born in 1621, would have been aged 65 in 1686,
the year in which Chador Namgyal, the 3rd Maharajah was born, and 79
in 1700 the year in which Chador fled from the Bhutanese invasion of Sikkim and
took refuge in Lhasa with the 6th Dalai Lama (1683 -1706); so it
would be possible, though not probable, for Theekoong Pano Men Salong’s life to
have bridged the gap between Lhatsun Chnpo’s lifetime and Chador Namgyal’s
lifetime” (Sprigg, 2005; 883-88).
By reconciling, R.K.Sprigg tried to
show that Mensalong is the person who received Lhatsun Chenpo and present at
the enthronement of the first Chogyal and also assisted the third Chogyal in
developing the Lepcha script. What little doubts of Sprigg had might may be
eliminated by (i) accepting a long life of more than 80 years to Mensalong,
(ii) accepting Mensalong to meet Lhatsun Chenpo at the age of 15/16 instead of
21, (iii) accepting Mensalong as minister with both first and second Rajah,
(iv) attaching Mensalong with the 3rd king during his exile in Lhasa
(1700-1707), (v) accepting Mensalong as an expert in Lepcha language, (vi)
considering Phuntso Namgyal as a pro-Lepchas Rajah and (vii) engaging Mensalong
in developing Lepcha script.
Thus it is most probable that
Mensalong has welcomed Lhatsun Chenpo and witnessed enthronement of first
Chogyal in 1642 at the age of 15/16; worked as minister for 38 years with the
first Chogyal (1642- 1670) and another 30 years with the second Chogyal
(1670-1700); stayed seven years with the third Chogyal at Lhasa; used his expertise
in developing the Lepcha script at Lhasa; translated some holy books from
Tibetan language to Lepcha language. These translated works are known as
Naamthars by the Lepchas. During the absence of the Chagdor Namgyal, the young
king, Yukthing Arup, the Lepcha Chief Minister was very loyal and fought with
the Bhutanese and protected the palace at Rabdentse for some time. Thus it is
natural that the young king was very sympathetic to the Lepchas and for better
communication and spreading of Buddhism he might have encouraged and used the
expertise of Mensalong in developing Lepcha script. It is most probable that
although Mensalong worked hard in developing the script but he was staying with
the king at Lhasa and naturally the credit of development of the script goes to
the king.
Conclusion and Remarks:
The views of different authors lead
us with the following information about the great personality of Thikoong
Mensalong:
1. It is thus clear that Mensalong
was not only a folktale figure but he is a historical figure and possessed
important role in the history of Lepchas of Sikkim.
2. There is a great confusion about
the position of Mensalong in the Lepcha history. Some (K.P.Tamsang) considers
Mensalong as Thikoong; others consider him as Pano means king; some (Siiger)
considers him as Minister while others (Subba) consider Mensalong both as Pano
and Thikoong; some considers him as great literate.
3. As per the Lepcha folktale and
hearsay, Mensalong is the inventor of Lepcha alphabet. But it is denied by
K.P.Tamsang who is of the opinion that Lepcha script was invented by Lord
Tamsangthing and was “expanded, developed and enlarged” by Thikoong Mensalong
(Tamsang, 1983;27). Maharaja Thutop Namgyal credited the third Namgyal of
Sikkim who had “studied the Lepcha language, invented a new writing for it, in
which he wrote their own rituals” (Maharaja, 1908; 43).
4. J.R.Subba mentions Mensalong as
the last Pano from whom Phuntsog Namgyal took the rule of Mayel Lyang. Maharaja
mentioned Mensalong went up to Chukar
Pang-shong to receive Lha-btsun who did all rituals for the enthronement of the
Namgyal dynasty. It is hard to belief why for no reason an old Lepcha ruler
took the troubles to go to Tibet to welcome a Lama who transfers his power to
other ruler.
5.
Folktale not only confirms the presence of Mensalong in Lepcha tradition but
they narrate various supernatural and magical power of Mensalong.
6. The Sikkim Lepcha Youth
Association (SLYA) particularly the West District Branch is observing the Commemoration
Day of their Pano Mensolong on 14th April. Mensalong is considered
to be a Lepcha figure for the people of Sikkim and not an important personality
for the Lepchas of Darjeeling.
7. Lepchas of Damsang means
Kalimpong area recognize Mensalong as Thikoong with magical power but they do
not accept him as Lepcha Pano or King. Kalimpong Lepchas relates Mensalong with
the history of Sikkim but from the core of their heart they do not accept and place
him on the same line with that of Gaeboo Achyok; however, the Lepchas of
Damsang Lyang have given a prominent and immortal position for Thikoong
Mensalong in their “Rong Dungit Vam”, the Lepcha Anthem. The Damsangmoo Lepchas
also believe that it was Thikoong Mensalong who invented the Lepcha “Lazaong”,
an unique Lepcha syllabic scheme.
The respect and love for Thikoong
Mensalaong are reflected in the community anthem Rong Dinggit Vam. To quote the
anthem;
Aachuley
! From the time God created the land
…………………………………………………………
We take pride in King Gaeboo Achyok, Aathing Mensalong and
Thikoong Tek,the ancestors.
…………………………………………………………
Aachuley
! Hail to Himalayas!
References:
Das, A.K. (1978), The
Lepchas of West Bengal. Editions Indian, Calcutta.
Dozey, E.C. (1916), A
Concise and Complete History of the Darjeeling District since 1835.
Darjeeling. Reprint Jetsun Publishing House . Calcutta 1989.
Foning, A.R. (1987), Lepcha
: My Vanishing Tribe. Sterling Publishers Pvt. Limited, Delhi.
Maharaja, T.N. and Maharani Yashay Dolma of Sikkim. (1908), History of Sikkim. Unpublished Manuscript.
Mainwaring, G.B. (1876), A
Grammar of the Lepcha (Rong) Language. Reprint 1971, Manjusri Publishing
House, Delhi.
Siinger, H. and Rischel, J. (1967), The Lepchas ; Cultural and Religion of a Himalayan People. Part I,
II, The National Museum of Denmark Copenhagen.
Sprigg, R. K. (2005), Shedding
some light on the history, Language and Literature of the Lepchas.
Indigenous Lepcha Tribal Association. Kalimpong.
Tamsang, K.P. (1980), The
Lepcha-English Encyclopaedic Dictionary. Mayel Clymit Tamsang, Kalimpong.
Tamsang, K.P. (1983), The
Unknown and Untold Reality about the Lepchas. Luen Sun offset Printing Co.
Ltd., Hong Kong.
Waddell, L.A. (1899), Among
the Himalayas. Constable, London. Reprint, 1978, Ratna Pustak Bhandar,
Kathmandu, Nepal.
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