THE CYCLE OF BIRTH , LIFE IN THIS WORLD
AND THE LIFE AFTER THIS WORLD
The word “Aachuley” is deeply rooted in, and reflects the philosophy, ideology, theology, and a way of life of the Lepcha. Aachuley is also used as an identity slogan of the Lepcha.
Encapsulated slogan/symbol of AACHULEY can be
explained in endless volumes
AND THE LIFE AFTER THIS WORLD
The word “Aachuley” is deeply rooted in, and reflects the philosophy, ideology, theology, and a way of life of the Lepcha. Aachuley is also used as an identity slogan of the Lepcha.
For a basic understanding of this most loved encapsulated slogan/symbol
of identity of the Lepchas, two of the vital points in Lepcha language have to
be noted:
1) A phenomenon of
Lepcha language – often found in ritual recitations – is that two words are
jointly used to describe the same thing. They often have synonymous or
complementary meanings and are joined together through conceptual thoughts.
Further the words may depict male and female aspects respectively. This use of
the two combined words to express the same meaning is called “Ákep” in Lepcha
language.
2) The Lepchas
have a predilection for metaphoric
expressions called ‘Tungbaor- aring’, figurative ritual speech.
The above-mentioned two
core characteristics of the Lepcha language can help us give an explanation of
the term and concept Aachuley. It can be divide into three parts. The first
syllable ‘Aa’ has an Ákep along with it which is “Aa-eet”. The second part ‘Chu’ is to be
understood along with its Ákep “Chu-Da”. The ending syllable ‘Lay’ is associated with the Ákep “Lay –ep”.
‘Aa-eet’
The literal translation of
the first part of the composite ‘Aa-eet’ means the origin or creation, The
Tungbaor- aring or the metaphorical expression tells that a Rum-kup (Lepcha) is
born in this world to start his life through his ancestors.
“Chu-Da”
Each clan of the Lepcha has its own originating mountain peak in the Himalaya known as “CHU’ (mountain
peak), and an originating “DA” (lake). It is mandatory for every individual Lepcha to know his Chu and
Da. In case of ignorance the Mun (Lepcha Priest/
Priestess) will help the particular individual to
recognise the Chu and Da. They will be in touch with the ancestral Chu
and Da of an individual if and when required. The effects of the above
two (Chu/ Da) shapes up the
character and the life of an individual in this world. In short the
metaphorical expression or the Tungbor- aring refers to the life in
this world and an ancient embodiment of an individual and a lineage in the
surrounding landscape.
“Ley–ep”.
The Lepcha have no concept of heaven or hell but
believed that after death their souls return to “Pumzoo” [ Chu and Da ] to
join the ancestors through a passage or an entrance door called Layep. There
are only two Leyeps (Doors), 1) Shyaom-Marku Layep and 2) Un-Marku Leyep, through which the
mun (Lepcha Priest/ Priestess) leads a
person’s soul after death to “Poomju”(place of source). The final syllable in
the word Aachuley in Tungbor aring reminds of the ending of a human’s life and
the reunion with the ancestors and the lineage.
‘Aachuley’ expresses all the life stages of an
individual lepcha along with their attachments to the clan lineage and the
landscape which they live in.
In short Aachuley means the cycle of birth, life in
this world and the life after this world with the ancestors in Kingchyumzyngboo
chu ( Mt. Kangchendzonga)
