Aachuley

                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.

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)

Encapsulated slogan/symbol of AACHULEY can be explained in endless volumes