Four Holy Caves of Sikkm

“Losoong” Annual Harvest Festival of the Sikkimese Bhutia.

                                               

Introduction:

When the winter harvests are collected, the people, particularly the farmers who have plenty of food stocks as well as adequate cash that was newly earned from the sale of Cardamom and are at their leisure for amusement & merry making. This intermediate time is the only opportunity for them to get themselves refreshed after enduring hardships throughout the year.

Normally, Losoong festival is preceded by a ‘Gutor Ceremony’, which is performed in the monastery for warding off obstacles as well as to enhance the prosperity of the respective villages. The entire households of the villages gather at their respective monasteries and attend the ceremony with their share of offerings.

The ‘Gutor’ normally starts from 23^nd day of 10^th lunar month and concludes on the forenoon of 30th day of the month. People also contribute in kind and cash to make arrangement for the ceremony.  

During the preparation, the lamas erect a huge ‘Torchen’ or an effigy representing one’s tutelary Deity. There are numerous tutelary Deities viz: Gu-drak, Kagyad, Yeshey Gonpo, Phurpa, Shinje and the manner of worship is done as per the Dharma order of the respective Sects. Some major monasteries perform mask dances during the last two days signifying an act of subjugating evil spirits which are harmful to human existence.

Finally, on 29th day of the month, in the afternoon, the Effigies are ceremoniously carried off to the place where a Zorkhim or Torkhim9 has been constructed. The manner of subjugation is by means of hurling ritual weapons including arrow shot against the structure. Finally, the ‘Torchen’ is placed in the Torkhim up-side-down signifying complete subjugation of the evil where they are supposed to have been trapped. The lamas chant Mantra with a clamour of Cymbals and Drums and afterwards set fire to the structure depicting the destruction of evil.

 After executing this rite, the lamas return to the monastery. But before their entry, the containers, which were used in carrying the Tormas are ceremoniously purified by placing them up-side-down on the ground in front of the main door of the monastery and is suppressed with ritual banners along with chanting Mantras while circumambulating the containers three times both clockwise and anti-clockwise respectively. Thereafter the lamas recite ‘Tashi Monlam’ or an auspicious prayer with ritual music followed by strewing rice in the air and herald out their triumph by yelling “Kyi Kyi Soh Soh :Lhah Gyal Lo!” (Victory to God)

Thereafter, Lamas enter the monastery, but in the Vestibule, two ladies sprinkle water and flour on the lamas & other lay men who took part in the procession, in a gesture of purifying them. Little ahead at the main entrance, lamas are greeted by two Noble Ladies with ‘Phima - Da-dhar10 and a Jar of wine in their hands. The Head Lama takes some flour with the tip of his sword from the Phima pot and throws it up in the air as a sign of his triumph while the lady carrying the Jar of wine, distributes the sacred wine called ‘Magchang’ to the participants to celebrate a victory of good over evil.  In Lachung, this victory is celebrated with a folk dance by lay devotees and Jindags.

In the evening, when all the devotees have returned to their respective home they throw away a dough effigy as a ransom for the family members - called  ‘Gu-kLue”, filling up in its container with edible articles as a share to the malignant spirits so as to keep them away from their houses. After that they cook a porridge called- “Guthuk” in place of usual dinner.

‘Guthuk’ means a porridge taken on 29th Day(Nyergu): This porridge is made from tiny pieces of the flour dough mixed with meat or wild potatoes. On this day, an interesting game is played over the meal, by including the following items in the ‘Guthuk’ before it is cooked.

Descriptions of the Articles:

(1)    Akar (Chilly)

(2)    Soenak (Charcoal)

(3)    Shogu (Paper)

(4)    Bhey (Cotton)

(5)    Tsangh (Thorn)

(6)    Shom (Leaf)

(7)    Tsha (salt)

(8)    Nyima or Sun figure made of dough.

(9)    Dawo or Moon figure made of dough

(Above items from 1 to 7 are wrapped in flour dough before they are put in the pot containing the Guthuk)   

      

At dinner, all the family members sit on the floor as per the old custom or are seated around the dining table while mother serves the porridge. While serving the first helping, she ensures that one of the items go into the porridge bowl of each member. Thereafter, as per customary practice, they mock each other by narrating the significance of the article found in their bowls.

The manner of narrating the significance of the articles may be seen as under:

1.       Chilly:          A person having short temper or having a

Pinching tongue.

2.       Charcoal:     Mean minded or heart as black as that of

Charcoal.

3.       Paper:           Light hearted or easy going.

4.       Cotton:         Polite or mild speaker.

5.       Thorn:           A person who hurts others or is a cruel

person.

6.       Leaf:              Talkative or not reliable for secrecy.

7.       Salt:               Tough hearted, not easy to deal with.

8.       Sun:               Signifies Noble, Gentle and a lucky person.

9.       Moon:          Significance is same as item no. (8) Above.   

Another interesting folklore is – “at the midnight of 29^th day of 10^th lunar month, ‘the God of Dead’ or Shinje Chokyi-Gyepo’ (Yama) dispatches his attendants to measure the weight of the people living on Earth. People believe that they steal away the soul of the person whose weight falls below the average of their measurement point. Therefore, in order to increase their body weight to puzzle the Yam-guards, all the family members takes nine servings of the porridge.

Next day, the ceremony is closed with “Tang-rak” or Gratitude to the supreme Deities for making the ceremony successful and seeking blessings for the prosperity of the land and its inhabitants. The patrons and the devotees never miss this occasion as they know that they can get the accumulated blessings acquired from the weeklong prayers.

 LOKHYU: (Annual Cleansing) in lachung is called ‘LOTHEW’.          

‘Lokhyu’ or annual cleansing takes place immediately after the return from the monastery. Particularly in the villages, people engaged themselves in cleaning works. This includes bathing, washing cloths and cleaning rooms. Thereafter, all the pillars, doors and kitchen walls are marked ‘Kartak’ (a paste prepared from flour & butter). Specially, door tops are decorated with Paksam or Totola flowers with the help of butter paste to depict as an auspicious sign. On the body of the main door following auspicious lines are written: 

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  “TASHI DELEK PHUNSUM TSHOG”

  “EMA BHAKDRO KUKHAM ZANG”

  “TENDU DEWA THOPAR-SHO”

Meaning:             May prosperity, grace, glory and wealth come to you!

                                May your mind be cheerful and healthy!

                                May happiness remain forever! 

                               

Stocking drinking water in a copper pot in the kitchen is common usage of the Sikkimese Bhutia households in rural areas. During the Losoong, the copper pot is first polished with ashes and water. Thereafter, it is filled with fresh water and as per tradition a silk scarf is tied around its neck while smearing 05 or 08 butter marks on its edge to depict 05 precious gems or eight lucky signs respectively.

In the shrine room, traditional seating arrangement is made while all the offering items are kept ready on a table to offer on the Altar at dawn the next day. Especially in the villages, when Rooster gives his first dawn-breaking crow, one of the members rushes towards the nearby stream to fetch a fresh jug of water. According to old customary practice, the children have to compete to become the first person to reach the stream for fetching the fresh water. The one, who reaches first, fills up his jug and heralds out his success in the following manner: 

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          “SE-CHHU NGUL-CHHU KYE THOP?”

          “SE-CHHU NGUCHHU NGYE THOP!”

Meaning:  

"Who’s got the golden and silver water? It is I who got it!"

Thereafter, he ties a traditional scarf around the bamboo channel and at the same time marks it with butter paste as a sign of his success and then he proudly walks back home. The latecomers, though upset; simply satisfy themselves by saying following lines while filling up the jug with water.

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 “SER-CHHU KHER-RUNG NGULCHHU LU-DUG!”

          “NGUL-CHHU, NGYE THOP!”

Meaning:   

“Golden water has been taken away!

                “No matter, But Silver water is still left behind.”

              “And I got the Silver water!”

After coming back from the stream, a Thue-dze or Kesar is soaked in this water, kept for some time and poured into the ceremonial bowls (usually 07 in numbers) in the altar, which traditionally represent the seven11 kinds of offerings made to the Triple Gems. Father conducts the water offering and lamp in the Altar while one of the children burns incense and takes it from room to room to remove the defilements.  Rest of the children burn aromatic plants outside the house and hail out a ‘Sang’ offering prayer as under:

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 “TENG-LHA-WHO-LU-BHAR-TSEN-SANG-SO-LOH!

 “MI-TSANG-NYAM-DHIP-THAMCHE-SANG- SO-LO!”

Meaning: 

“May this incense remove the defilements of the Gods, Nagas (Snake gods) and Yaksha Devas. (Demi Gods who inhabit the cliffs) May this incense remove all defilements!

The Sankeh or Sang prayer is done for some time and after a while the father sets up the offering items in the Altar as listed below: 

1.  A plate of fruits.

2.  A cup of milk.

3.  A cup of curd.

4.  A cup of tea.

5.  A bottle of wine.

6.  A bottle of Honey.

7. A plate of traditional cookies.(Khabze, Lhem, Zhero & Chadung-Byasu)

8   A cup of ‘DRE-SIE’ (cooked rice mixed with dry fruits, butter & sugar).

9.   One Mandey (Mandala) has to be set up in a plate with coins or currency notes on rice grain.

10. One ‘DADHAR’12 (a five coloured ribbons tied to an arrow stick) at right side of the Altar. (Readymade Dadhar are available in Tibetan shops at Gangtok)

11. One “PHIMA’ (a cup of flour of perched barley with butter dough planted on top) which has to be placed at left side of the Altar.

12. One ‘LOPHUE’ or grown seeds from Wheat in a small container signifying the first offering of the crops to the Deities. (This is practiced in Lachen and Lachung Valleys in North Sikkim)

 (The objects at serial No. 9-10 above must be kept permanently at the Altar by every Buddhist household as a symbol of Fortune. Finally,the  ‘Chhap’ where the items are sprinkled with the holy water saying ‘Ram Yam Kham’ Om Ah Hung! This is an act of purifying and offering the items to the Triple Gems)

When they hear the second round crowing of the Rooster, the family members sit together and drink a CHANGKOE or fermented rice beer, which is considered as nectar of immortality granted from the realm of the Gods. First cup of Changkoe taken out from the pot is offered in the Altar. 

At the break of dawn, all the members outfit themselves with newly purchased attires as a mark of greeting the New Year, however in the olden days; the poor households wore fresh washed cloths. Thereafter, all the members assemble in the shrine room, make prostration, and bow before the Alter and children get blessings from their parents with the smearing of flour on their shoulder & sipping few drops of wine that they receive on their palm. At the same time the husband and wife also exchange their wishes in similar manner.

Thereafter all the family members take their seats in their designated places while mother serves tea and snacks to all the members and finally takes her seat beside her husband. Father prays to Triple Gems before he sips the tea. After taking tea & snacks, it has been a tradition that the father narrates the significance of the Losoong to the Children so that they can carry this tradition further to the next generation. Thereafter, father gives coins or currency notes to all children as a ‘Mon-lam-Tha-ten’ or ‘Lucky Money’, which is not to be spent but rather kept in one’s purse to retain fortune.

Afterwards, the mother prepares traditional foods for the whole family while father conducts a game of Datsha or Target shooting for the children, where the winner gets his prize in coins. In the afternoon the mother teaches her daughters traditional songs so that her daughter too can carry this tradition further when she is married away to her husband. First day celebration is restricted to household members only. Guests are forbidden to enter the house.

Series of celebrations and their significances from 1^st day to 7^th day of Dawo Chuchigko:

Ist Day: (Tshe-chi):

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“Chi-Sum Don-Ghyi Namgo. Donjhe Khyim-De Phung”

As per the astrological point of view, Tshe-Chi or the first day is forbidden for inviting guests or to feed any outsiders, for it is believed that the one who does shall loose his fortune. As such, the 1^st day is celebrated within the household members. But Children can go from house to house wishing ‘TASHI-DELEK’ (Good Luck) to neighbours carrying in their hand a Phima (a Cup of Flour) and a Jar of Changkoe (Rice beer).

During the course of Tashi Delek, when children arrive at the courtyard of a Household, the wishes are exchanged in following languages:

Children:              TASHI DELEK PHUNSUM TSHOG!

                                May Prosperity, grace, glory and wealth comes to you!

The Householder:

EMA BHAKDRO KUKHAM ZANG!

Oh May your mind be cheerful and good health!

Children:              TENDU DEWA THOPAR SHOH!

                                May Happiness remain forever!

After exchanging wishes as above the eldest of the children takes a pinch of flour from the Phima cup and makes a slight mark on the right shoulder of the father of that house and on the left shoulder of the mother of the house as a lucky marking. Afterwards a drop of Changkoe is served to both, which is considered as divine nectar. In return, they bless the children by putting traditional scarves over their necks and give them some Coins or Currency Notes in the form of gifts. Thereafter the Children move to the next house after saying ‘THUJE-CHHE’ (Thank you) and continued the same process in the next house.

2^nd Day: (Tshe Nyi):

‘Tshe Nyi’ is regarded as ‘Gyepo Losoong’ or King’s losoong. In the past, the people of nearby villages of the Capital Gangtok sent their representatives to the Palace to offer their gifts prepared from the newly harvested crops as a Losoong Share to the Chogyal Chenpo, the then ruling King. The King, in exchange gave them bags of salt as salt in those days were not easily available in Sikkim. The representatives would happily receive the salt bags and would distribute them in their respective villages.

However, with the passage of time, people observe the Tshe-Nyi as ‘Nyen-phye’ or Day of the Reunion of the relatives. Especially, the married daughters living in far off places come to wish the New Year with traditional gifts to their beloved Parents. The parents in return give them cash as ‘Lucky Money’. Their reunion is celebrated with rich food and Chang (Millet beer).

3^rd Day: (Tshe-Sum):  

The 3^rd day is observed as ‘Lamai Losoong’ or Lama’s Losoong. This day, the devotees go to offer the Losoong Share to their Root Gurus or Lamas and get his blessings. At the same time, prayer banners are consecrated by the lama and then tied up over the trees near monasteries or by the streams. Some people erect prayer flags on hilltops or nearby own house by engaging lamas. Those who do not have root Guru, goes to the monastery to offer their share of Losoong and on this day Kongyer lama keeps the Gonpa open for the public.

4^th day: (Tshe-Zhi):

 

‘Gyon-bho’ or invitation: In which the elderly people of one’s village are invited along with close relatives. This day, the feasting is made more splendid with traditional dances, which lasts till late night.

5^th day: (Tshe-Nga): 

A village picnic called “Kyi-toh/Lingkha” is organized at some ideal place to entertain themselves by playing the traditional sports like ‘Datsha-Doh-koh’.etc.

1. Da-tsha is Archery or target shooting played by men while women folk engaged themselves in folk songs/dances. Some women & men actively participate in preparing & serving traditional foods to all.

2. Do-koh is like a discus throw which is usually a round flat stone that is hit upon a target set up with coins. This is their favorite game and is played until lunch time by the youngsters. Some elderly people play ‘Pungdo’ which refers to Shot-put.

3. ‘Lang-chung Nya-thak’, which is like tug of war but the rope is tugged by two persons facing their backs on each other while the rope passes between their legs and the end of the rope is tied to their necks. This is very hilarious and funny to look at and is normally played at Lachung, North.

4. ‘Khyoe-do’ is another game of rock lifting played at Lachen and Lachung Valleys.

After lunch, the merrymaking starts with singing and dancing while some people play dice.

       

  Nyem-po Gu-zom” 

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The 6^th and 7^th days are observed as “Nyem-po Gu-zom” or ‘Black Day in which nine bad elements gather together’. As per Astrological description, the time between 6^th to 7^th days of the 11th month (approximately 24 hours) is considered as dark hours. During this intervention hours the air in the upper part of the body of an individual beings to shifts towards the lower part and vice versa. This undesirable occurrence affects and renders the individual dull, feeble and physically weak. It means that the individuals are not physically fit enough to do any kind of pious work or by this reason the people suspend all kinds of good works during this period. Therefore the people neither travel nor do any good works. They pass their time by simply gambling or confining themselves at their own home.

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 The astrologer forbids one from reading scriptures and also eating the foods which is subject to undesirable comments. However, the celebration can be resumed with house to house parties or inter invitation after the termination of these dark hours until 15th day of the month.

Human life is generally seen with mixture of adventures and tensions. Sometimes, while chasing up the times we tend to forget our ways of life and sometime we are exhausted by numerous social obligations. So a best remedy is whenever one gets an interval from these bondages one can refresh oneself by joining the festival like Losoong that our forefathers have passed down to us.  If we follow our own track of the Custom, Culture and Religion with profound faith then we proudly live with the identity as ‘Lhopo or Dejongpa’. Otherwise there is no taste in practical life though living in luxury with all comforts.

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9 Torkhim is a triangular shaped bamboo framework cast upon three branched posts in order to summon the evil spirits and then to burn them down signifying a complete exorcism. 

10 description of ‘Phima Da-dhar’ may be seen in serial No. 9 to 10 of the offering items below at page....

11 The seven kinds of offering objects, as per Buddhist, are 1. Choyon or drinking water. 2. Shapsil or Water for washing feet of divine beings. 3. Metok or flower for refreshing. 4. Dukpoe or incense for removing defilement. 5. Marmey or Butter Lamp for removing darkness. 6. Drichhap or perfume for removing body odour, and 7. Zhalze or sacred Cake representing food of the Deities.

12 In Sikkimese Bhutia tradition the Dadhar and Phima are the objects used by Lamas in fortune retaining rituals called "Yangkhug".

SEVEN BOWLS OF WATER IN THE ALTAR OF THE SIKKIMESE BUDDHIST HOUSE HOLDERS.                                                                                               S.G. Dokhampa   

To state the fact honestly, Sikkimese Buddhists are the bigoted Buddhists and they follow the Himalayan Buddhist Tradition in terms of Rites and Rituals. They received Buddhism through the Eminent Buddhist Masters of Tibet who visited Sikkim in 17^th to 18^th century A.D. Prominent among them were 1. Gyalwa Lhatsun Chenpo, 2. Ngadag Sempa Chenpo and 3. Kathok Kuntu Zangpo who paid visit to this ‘Sacred Land’ between 1641 to 1642 A.D, and established the Buddhist Monarch. It is believed that in 8^th century A.D, Lord Guru Padmasambhava visited this land with his principle disciples in order to sanctify the land, while in Tibet.

Later, the third successor of Gyalwa Lhatsun Chenpo known as ‘Lama Jiged Pawo’ in the beginning of the 18^th century compiled all the prescribed prophecies (Lungten), description of the sacred religious objects (Nayig) and route guides (Lamyig) with regard to this land and brought them in a text form giving it a name as “Beyul Demojong gi Nayig”. Now a day, this book has become a main reference for the writers who wish to discover the mystery of this ‘Hidden Land’.

The original Sikkimese Bhutias follow the tradition of the Nyingmapa and Kagydpa Sect of Tibetan Buddhism. However, they differ from the Tibetans in the practices of many rites and rituals, which are unique to this land only. If any family member falls ill they consult with a Lama or an Astrologer and perform the Rites or Rituals according to the prescriptions to heal the ailing member.

The Foreign Tourists are often found interested to learn about the significance of the ‘Seven Bowls of Water’ offered in the Altar of the Buddhist Monasteries in Sikkim. Nothing is put into practice without significance in a religious tradition. The items illustrated in the picture above are the actual offering items made during the ceremony. However, they are replaced with the seven bowls of water on daily basis. The descriptions of the seven items are given in the table below to visualize while offering the ‘Choepa’ or seven bowls of water in the Altar:

Sl N0	TIBETAN	SANSKRIT	MEANING AND SIGNIFISNCE IN ENGLISH
1.	CHOEYON	ARGAM	Excellent drinking water meant for quenching the thirst of the Deities/Gods who are invoked.
2.	SHABSIL	PADYAM	The cool water meant for washing the feet of the Deities/Gods who are invoked.
3.	METOK	PUSHPE	The flower for decking the hair of the Deities/Gods.
4.	DHUKPOE	DHUPE	The incense for purifying the environment of Deities/Gods who are invoked.
5.	MARME	ALOKE	Lamp for lightening the darkness of the shrine where the Deities seated.
6.	DRICHAB	GANDHE	Perfumed water meant for anointing the body of the Deity who is invoked.
7.	ZHALZE	NAIWIDYA	A sacred cake meant for offering as food to the invited Deities/Gods.

The above described items are pre requisite in every ceremony and a simple way to earn the merit even by a poorest household in the society. After offering the above mentioned Items the invited Deities and Gods are entertained with ritual music. A pair of small cymbal on the last rice bowl shown in the picture above signifies a musical offering and it also forms the 8^th part of the offerings. Some Sects of the Lamaism reversed the order of the offering items when doing a certain kind of ‘Yidam’ or Tutelary deity worship. A more elaborate arrangement of offering items can be seen in the banquet to the whole assembly of the Deities and Gods such as “Konchog Chidue” or “Shitho”, etc. which are occasionally held in the monasteries.

When these offerings are made in thousand forms, it is called “TONGCHOE” we normally do this after the death of the dear and near relatives. Of course you can also do ‘Tongchoe’ in your lifetime to earn a merit. It is not that ‘Tongchoe’ is done only after relative’s death. For a poor people who is unable to bear the expenses for the ‘Tongchoe” can do “Choepa” daily in his own shrine with profound faith. The merit is equal when it reaches thousand in number.

A picture of  'Tongchoe' set.

Every Sikkimese Household follow the practice of offering seven bowls of water with a butter lamp daily in their own shrine to earn the merit. The Children carry further the father’s Cultural heritage without any difficulty.

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