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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Sikkimese Bhutia Marriage Custom & Rites.

Copyright© S.G. Dokhampa.

Bhutia or Denjongpa community of Sikkim has its own unique custom of marriage which differs from the custom of other brethrens Bhutias of the Himalayan countries. Sikkimese Bhutia has five different stages in the complete procedure of a marriage. The procedure begins with Thi-chang or inquiry formalities, then Kha-chang or proposal formalities, Nang-chang, the engagement and Nyen and Tashi changthung or the wedding ceremony.

The knowledge of “Rueh” (Caste) “Khung” (Clan) of the parties seeking matrimonial alliance is prerequisite of the marriage. Marriage cannot take place among the relatives. Proper verification of the clan and background is of utmost importance before finalization of matrimonial alliance. However, marriage is allowed after fifth generation from paternal side and three generation from maternal side. But common clan cannot be married.

If anyone contravenes the above code of customary they are liable to be excommunicated from Denjongpa or Lhopo Community or banished from the region and declared “Dompi Domna”. The minimum marriageable age adopted by the Sikkimese Bhutia is 15 year for both male and female. Minor marriage tradition is not in practice in Sikkimese Bhutia community. Now a days, the Sikkimese follows the marriageable age according to the age of majority as codified by the court of law.

The marriage involves a number of rituals and formalities in the absence of which it cannot enjoy legal sanctity or acceptance by the society.

1.      THI-CHANG: (inquiry formalities)

When the parents of the boy decides to get their son married, they look for a suitable girl, to whom they arrange to send the boy’s maternal uncle/paternal uncle with a bottle of wine and khada (traditional scarf) to enquire if the maternal uncle of the girl is willing to have his niece married. The uncle of the girl replies that he will consult the girl’s parent. If the family of the girl comes to an understanding to have their girl married, the horoscope of the girl is given to the maternal uncle of the boy who then visits an astrologer to match the horoscope of the boy and the girl. If the horoscope does not match and proves harmful to them, the proposal is dropped.

2.      KHACHANG: (proposal or agreement)

If the horoscope matches and is found favourable, a team of 04 persons inclusive of maternal uncle of the prospective groom, (as a mediator) paternal uncle and the groom approach the parents of the girl to seek their consent for their daughter’s hand in marriage with the prospective groom. In Khachang procedure, the party takes following gifts.

a)      A Jaril or Tea leaf

b)      Tsamtruk chi (a basket of puffed rice)

c)      A bottle of wine

d)      A token cash of Rs. 108/-

e)      A long traditional scarf (Khada)

(Above gifts from (a) to (b) are introductory gifts and (c) to (e) are proposal gifts).

Next day, after the proposal has been accepted, the groom goes to the girl’s maternal uncle to offer “Aaya Seygo” or a special gift consist of cooked hen and rice along with soup to thank him for mediating the proposal to get through.

3.      NANG-CHANG: (Engagement)

On acceptance of Khachang, the parents of the prospective groom visits the astrologer to fix the date for the Nangchang and on the proceeding day for the Nangchang the party takes the following gifts:

a)      Cash of Rs. 11,00/- as a Rinphue or token advance for bride’s price

b)      Phagro khokpa chi or a dressed pork

c)      Chumkhye Nyi (40 kg rice)

d)      Changkhye Nyi (40 kg millet beer)

e)      A sack of puffed rice.

f)       Tea leaf 1 kg.

g)      Butter 1 kg.

h)      A long Ashi Khada ( Traditional Scarf)

i)        Gift packages to all relatives.

A. Nearest senor relatives are entitled to get 04 items of gifts as mentioned below:

(1) A dressed chicken.

(2) A bottle of wine.

(3) A basket of Chadung Byasu (cookie made of corn).

(4) A bag of fine rice with a Khada.

B. Other relatives inclusive of the brothers & the sisters older than the bride gets 03 items as shown below:

(1) Two kg pork.

(2) A bottle of wine.

(3) A basket of Zhedro (cookie made of rice powder) with a khada.

Note:  If younger sister is getting married while the elder sister is still unmarried then the elder should be honoured with an extra gift as ‘Lungta Thushe’ preferably 03 items as mentioned above.    

When the formalities are completed, the ‘Jo’ or a Shamanist priest performs a ‘Khelen’ ritual with a jar of millet beer and burning incense to signifying the marriage tie by invoking the ancestral deities and the family protector deities to cast the blessings. As soon as this ritual is over, the elderly ladies of the village assemble in a room in order to finalize Rinzo, which refers to bride’s price. After a round of formal discussion they fix the bride’s price, which is normally charged in tollas of gold. The quantum of gold finalized as ‘RINZO’ or bride’s price is then conveyed to the maternal uncle of the groom or the groom’s party. If the quantum of gold charged is a bit too much for the boy’s party then the boy’s maternal uncle or the mediator can negotiate to bring it down to nominal. After the negotiations are settled, the feasting begins with pork lunch and drinks of millet beer. This event is celebrated with village elders, blood relatives and of course the woman folks of the respective village only. No males other than village elders are allowed to participate in this event. After completion of the Nangchang, the party returns while the groom is left at the girl’s house to work for a period of two years to gain confidence of the girl’s parent.

4.      NYEN OR FIRST PART OF WEDDING:

 Nyen or marriage is normally conducted in two parts. The first part of the marriage ceremony takes place at the girl’s house. After expiry of two years term, if the situation went well, the girl’s party fixes an auspicious day for the marriage ceremony with the help of an astrologer after taking into consideration the convenience of the boy’s parents. However, it is customary to bear all marriage feasting items by the boy’s party. As such the items listed as under are required to be arranged by the boy’s parents:

Nyenkang or Nyendhoe or Items:

a)      Gold for Rinzo (Bride’s price) as per the agreement drawn during Nangchang.

b)      A set of traditional dress for the bridge.

c)      A whole bull or cash equivalent to the bull’s value.

d)      Rice 60 kg.

e)      Chang or millet beer 60 kg.

f)       Puffed rice 2 sacks.

g)      Tea leaf 2 kg.

h)      Butter 2 kg.

i)        Millet flour 1 kg.

j)        Salt 1 kg.

k)      A long Ashi Khada.

Gifts to senior members of the house.

1.Ajo Anyo: (Grandfather & Grandmother)

a.       A dressed chicken.

b.      A bottle of wine

c.       A bag of fine rice

d.      A basket of Cookie (Chadung byasu)

e.       A Khada.

            2. Amoi Shori : (Mother’s gift)

                  a.       A bottle of milk

b.      A dressed chicken

c.       A set of dress

d.      A Khada (traditional scarf)

Note: The gift called ‘Amoi shorin’ (literally- breast feeding charge) is meant to give a special honour to the Mother of the bride for she has nourished the daughter and taken utmost care in her infant stage.

             3. Ajang Chanjey: (Gift to maternal uncle)

                  a.       A dressed chicken

b.      A bottle of wine

c.       A basket of Cookie

d.      A token cash

e.       A khada.

    

Team of Bridal Party includes following designated persons only:

1.      Kundon Gembo Ajang Shangpo (Maternal uncle)

2.      Gyudag Aku (paternal uncle as a cashier)

3.      Bhami (Mediator)

4.      Thapon (an expert specially appointed for breaking through the thorn fencing hurdles at the girl’s house.

5.      Bhagpo or Bridegroom

6.      Leshipo (assigned to take charge of the gift items).

7.      Ledrok 1 (for head loading)

8.      Ledrok 2 (same duty)

Note: In earlier times, the ‘Thapon’ is termed as ‘Kinchen’ (Thief) by the women guards and he has to seat at the centre of the shrine room where he is whipped with nettle during each meal or tea time in the form of ragging. Now a day, this system of ragging is abolished.

CEREMONY:

Marriage ceremony at girl’s house is always signified by the thorn-fencings that are constructed at three places blocking the path leading to the girl’s house within 200 meters. Thorn hurdles made for the boy’s party signifies that the girl is like a precious gem and is not easily obtainable. In order to taunt the Thapon a ‘Samshing Tapu’ or a wooden block horse saddled with an irritable bamboo skin is constructed and placed by the side of the main gate.  All the while in the shrine room normally four lamas are engaged to perform a ceremony called “Yang-khug” to retain fortune so that the fortune of the house may not decline with the departure of the daughter.

On the day of arrival of the groom’s party the path leading to girl’s house is blocked by the village women with fronds of stinging nettle in their hands intended to whip the groom’s party. During this confrontation a person designated as Bhami (Mediator) from groom’s party tells the women guards that all the items for wedding feast have been brought as per the tradition.  He further narrates the significance of this fencing tradition while taking out a khada and ties it on the peg. Then he offers token cash to the leader of the women. Thereafter a person appointed THAPON breaks through the fence with the help of a Chengi (a traditional dragger) and provide safe passage to his group while confronting attacks from the women guards.  In the second hurdle the Bhami tells the women guards that all the relatives of the bride were taken care of with gifts during the Nangchang and then he seeks a formal permission from them to take away the gem (bride). Here too the fence is dismantled by the Thapon.

The third fence is a hurdle meant for the ‘Manglok’, as the leader of the women folks asks the bridal party what respect and regard the bridal party have for them, the Bhami or the mediator tells them that they have brought “Manglok” for them as per tradition, which comprises of 02 bottle of wine, two kgs of beef and cash with khada. At the same time he informs them that the Manglok would be offered once they enter the house. This gift of course pacifies the women folks. However, the women folk obligate the ‘Thapon’ to mount the Samshing Tapu (wooden horse). Here the Thapon narrates his background and offer khada with some cash to the person who made it.   

On entering the bride’s house the leader of the groom’s bridal party, preferably the Ajang Shangpo  prostrates thrice and places a long khada at the altar with a cash offering of 108/-. Thereafter the Bhagpo (bridegroom) prostrates.

Then the Donngyer (Chief caretaker) appointed from the girl’s house, ushers the groom’s entourage to their designated seats and he serves them tea and cookies. After tea, the Bhami goes to Am Mangpo’s room to offer the ‘Manglok’ to escape from the frequent nettle whipping attacks. Thereafter he offers the ‘Nyenkang and Rinzo’ in the Shrine room in presence of all the relatives while explaining the items and also asks for a pardon from the dignitaries if any short fall is observed.

At this juncture, the guardians of the girl strictly warn the boy’s party that they will not tolerate and will act upon, if any undesirable torture or ragging of their daughter comes to their notice. The Boy’s party then tries to reassure them that she will be taken care of like a daughter. After this convention, the party resumes their seats, while the Donger serves ‘Soechung’ (first part of lunch) with Pork Gyari, to the Lamas and the bridal party.

On the other hand, women folks take charge of the bride’s wardrobe, dressing her with traditional Bhutia dress accessorized with ornaments and ‘Khatee’ (Red scarf) to cover up her face. Then she is led to the shrine room, where she first makes prostration thrice and seats herself beside the bridegroom (Bhagpo). At the same time a ‘Jo Bhonpo’ or Shamanist priest is engaged to perform the ‘Khylen’ rites, which is purely a marriage tie up ceremony. The priest invokes all the regional gods, Yakshas and Local Demons to partake the wine filled up in a wooden jar and asked them to bestow prosperity to the couple. He then invokes the ancestral deity of the girl to cast blessing to the couple to have sons to foster the lineage. After this, ‘Soechang’(Millet beer) is served to lamas and the Bridal party with Changshap or kartsi-martsi (spicy chicken snack).

Bada:

This is a scarf offering ritual to the couple wishing them to lead a successful life. Bada also includes token money. This ritual begins with the head lama followed by the Shamanist priest offering his Khada and he is followed by her parents. Only after them, the blood relatives and guests are allowed to offer Khadas. This is a very significant practice and a prescribed protocol to be maintained by all for the good cause of their tradition.

Note: All the designated persons in the groom’s party are entitled to get ‘Bada’. Specially Bhami or mediator gets a special gift called; Bhazen’ comprised of a pork meat preferably from the foreleg, a bottle of wine and a token cash to thank him for playing his role successfully in this matrimonial alliance. 

   

Then the wedding-feast begins with Chang (millet beer) and rich lunch. In the evening, a group of dancer led by their leader commences the traditional songs in the shrine room, which includes ‘Duetse Yarchod’ ritual (wine offering ritual to six designated dignitaries) i.e.

1.      Tshenden Lama (Head lama of the ceremony).

2.      Gonden Ponpo (Leader of the bridal party)

3.      Yapchen Apo. (Bride’s father)

4.      Yumchen Amo. (Bride’s Mother)

5.      Tasha zhonbo (Bride groom) and

6.      Menchung Zhjonbo (Bride)

This is followed by chanting of ‘Beh’ or Hymn. ‘Beh’ as per ancient tradition, is the duty of ‘Thapon’ to chant when he is asked to partake the ceremonial wine. However, today an expert from the village is specially assigned to chant the ‘Beh’ instead of Thapon. 

Thereafter they begin ‘Zhungllu’ the country songs inclusive of ‘Zudruk’ worship ritual. Thereafter, the dancers continue the programme with folk songs which lasts till midnight.

Next day, according to the auspicious time, the groom’s party enters the Lhakhang where the Yangkhuk Lama performs over ritual for the departure of the bride by offering khadas to all. At the same time some younger girls or sister-in-laws are busy hiding away the right-side shoe of the groom. This is tackled by the mediator pleading them to return the shoe by offering a khada with token cash. But the girls haggle with the token cash, which embarrass the bridal party to some extent.

Thereafter, the bridge is then mounted on a horse (colour of which is determined by her horoscope) and the bridal party proceeds to the bridegroom’s house. These days the horse is replaced with cars.

The bride is escorted by following designated relatives:

Bham Bhadey:

a)      Bhagpon Ajang Shangpo (Maternal uncle)

b)      Gyabten Anyi (Father’s sister)

c)      Gyab Phaming (Brother)

d)      Bhagro (the bride companion)

e)      Khyungbagko ( a person designated to carry her gifts meant for the groom’s parents)

Note: Persons other than the above blood relatives are not entitled to escort the bride. In some cases, an expert or a village elder is requested to lead the entourage in case the ‘Bhagpon Ajang Shangpo’ as mentioned above, is physically handicapped or unavailable.

5.      TASHI CHANTHUNG: (Second part of the wedding):

The ceremony conducted at the boy’s house is called ‘Tashi Changthung’. Here the procedure is followed as under:

A.     ‘Thapso’ is arranged at a distance which is approximately three hundred meters from the boy’s house and a team of women led by one elderly male are assigned to greet the Bham Bhadey (Bride’s entourage). The place of Thapso is constructed with a curtain made upon three branched pegs. In front of which traditional seats and tables are arranged for the bride’s party. Once they arrive on the spot Chang and tea are served. The leader of the party sprinkles the chang as a gesture of worshipping the local deities.

B.     ‘Thapra’ is constructed with water filled up in three bamboo cylinder and pile of three bundles of wood supported by a fence built upon three branched pegs. Here, the Bridal party is stopped where the leader of the bride’s party tie scarves to three posts and then sprinkle water from bamboo cylinders whereby he pleads the girl’s guardian deities to return back. He also pays homage to the house Gods of the boy and tells that he came to hand over the Gem (Bride).

C.     ‘Gektoed’ is performed at the main entrance by the lamas to remove the demon’s effect from the girl’s party.

D.     Namoi Temdey. The Bride, according to her horoscope, has to perform one kind of domestic work such as preparing tea, tending fire or placing a pot of water to the oven, which is supervised by her mother-in-law.  Then she is led to the Lhakhang.

In Lhakhang, she has prostrates thrice and takes her seat.  The leader also has to prostrate three times and offer long Khada with token cash to the Altar. Thereafter tea is served by Donngyer while Tashi lama performs ‘Chamchoe’ or tea offering prayer. This is followed by offering gifts to the boy’s parents.

Afterwards, the Thapon and the Bhami traditionally hand over the Bride to the parent of the boy with a traditional Rhyme. The parents while giving them the protocol seats reciprocates with gifts as listed below entitled for the Thapon and the Bhami as per tradition.

A.     Bhami or mediator:

a.       A dressed Chicken

b.      A bottle of Wine

c.       A Basket of Cookie

d.      A long khada with token cash

B.     Thapon:

a)      Pork shakey weighing 3 kgs.

b)      A bottle of wine

c)      A long khada with token cash

Thereafter, Sochung (first part of lunch) is served to lamas and the Bridal party.

After Sochung, with permission from the Tashi lama ‘Kheylen’ is performed by a lay Priest in which he invokes the boy’s ancestral deities to shower blessing to the couple. Specially he asks the House Deity to accept the bride as a gem of the house. This is followed by Bada ritual, in which Tashi lama, Priest and boy’s parent offer Khadas to bless the couple. The bride’s entourage are also entitled for ‘Bada’. The feast then begins with Chang and Dumzi (meat item) followed by rich lunch. The guests also offer khadas to couple wishing them prosperous married life. The celebration continues with traditional songs and dances till mid night. In the evening the Tashi lama place a ‘Tashi Torma’ on the head of the couple as a gesture of blessing and hand over the same to them to keep it in their room.

It is a customary to arrange ‘Nangjin’ or cash gift with two bottles of wine to the singing party from the girl’s party. Next day, the girl’s entourage returns while the boys party gives vote of thanks to all the members with Khada and cash gift who volunteered to extend their help for making the ceremony successful as per the custom followed in the villages. With this the wedding comes to an end.

PYIDZONG:

A year after the marriage when the married couple returns home with presents for the parents and relatives in the form of GOZUK, the parents again invites all the blood relatives to lunch party. Pyidzong is arranged as per the prevalent custom which means to say that the quantum of gold which was received as bride’s price during the marriage has to be returned with equal value of gold from the girl’s parents supplemented by many other household items like beddings, crockery and domestic animals etc. In addition to this, blood relatives also give kind or cash in the form of gift to the couple. This signifies the newly married couple to start their new household life.

NOTE: There are slight variation in marriage custom from region to region, yet this is the basic procedure that is followed by the majority of Lhopos or Bhutias of Sikkim.

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Death Ceremony of the Sikkimese Bhutia/Denjongpas:

Copy right @ S.G. Dokhampa/Arithang (Sunny Dokhampa) 

Sikkimese Bhutia or Denjongpa has a series of formalities or ceremonies to be performed for a deceased.

On the occurrence of a death the body is not disturbed in any way, until the ‘Phowa’is performed by an accomplished Lama. It is believed that any movement of the death body might eject the soul, which would then wander about in an irregular manner and get seized by some demon. When a member dies the family members often shake the death body with emotion to wake her/him up in vain. Such act might eject the soul and if the soul is seized by a demon it is difficult for the Phowa lama to direct the soul to right path. Hench, precaution is always taken by the family members in such a situation.

Following are the series of ritual and rites as per the custom and practice of the Sikkimese Buddhism.

1. Dhungkay Tangshe:

Immediately on death a white scarf or cloth is therefore thrown over the face of the corpse and sent for Phowa lama. At the same time, family members depute two persons with the ring of the deceased as ‘Dhim’ to nearby monastery to request the Konngyer lama to blow conch shell to announce the death, while the ring is hand over to him to be offered in the Altar. The person deputed to do this work should not enter in other’s house en route to the Monastery or they should halt for taking a rest as per tradition.

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2. Pho Tapshe:

On the arrival of Phowa Lama all the weeping relatives are excluded from the death chamber, so as to secure solemn silence and door & windows closed, and commence to perform Phowa service to extract the Soul and transfer it to the Paradise of Lord ‘Amitabha’. In Phowa ritual, lama advises the spirit to quit the body, its old associations and attachment to property and family. Thereafter, he seizes with the forefinger and thumb a few hairs of the crown of deceased’s head, and plucking it forcibly is supposed to give vent to the spirit through the roots of these hairs to find its way to “Dewachengi Shingkham” or western Paradise of Buddha ‘Amitabha’. This ceremony lasts about an hour and the people outside the house should not make noises for it disturbs the ritual.
In death caused by accident or otherwise, the body of deceased is not forthcoming; Phowa is performed spiritually by High Lama while engaged in deep meditation.

Supposed, if a child dies less than eleven years, no major ritual is performed except for a one day prayer and one need not follow other formalities in the name of deceased child. The body is then immediately put in a box and deposited under a rock shelter covered with stone wall or buried in a pit.  The only important ritual is to perform “Chutor’ by a single lama at the bank of a river. The ritual mainly includes offering of milky water with rice dough with chanting Mantras for hundred and eight times to the malignant spirits so that child’s next life would be free from early death. It is said that when the age of child attains twelve years then only entitled for a cremation of its body.

3. Tsee or Death Horoscope:

As soon as Phowa ritual is over, one person is deputed to approach a Tseepa (Astrologer) with a khada and a token cash for obtaining a death Horoscope (Tsee) in order to ascertain birth years (Lota) of those persons who should not approach and touch the corpse, and the necessary particulars as to the date and mode of cremation/the necessary worship to be done for the welfare of the departed soul and surviving relatives as well.

4. Kupur Dradik or death body preparation:

On obtaining the death horoscope the persons other than restricted by horoscope cleans the body with lukewarm water and ingredients are rubbed over the entire holes of the body to check from decomposing. A charm paper called ‘Tadrol’ is also pasted against the Chest. At the same time, ‘Thuesol’ is performed by a lama to purify it. Death body is then clad in the prescribed colour of the cloth and folded in a sitting posture in a wooden box while left over space in the box is filled with the juniper plants. A standard size of the box is prescribed to have 12”/12” inches at its top and 24”/ 24” inches at its bottom with a height of 03 feet in a pyramidal shape. The external wrapping cloths are to be used as per the colour indication made in the death Horoscope. After completion of these formalities the body is then placed in the corner of the Shrine room. Offerings are made on its table as per the direction of the lama.

5. Shicho or Death ceremony.

Meanwhile some relatives arrange to bring not less than 08 lamas from the nearby monastery in order to perform the actual Death Ceremony, which may continue for five to six days. However, cremation is done on the auspicious day within the period mentioned above as prescribed by the Astrologer.

A.     Sur: ‘Sur’ made from wheat flour mixed with prescribed ingredients is burnt at each meal time for the death body to smell it to quench his/her hunger.

B.  Yangkhu: At the same time, in another room three lamas to be engaged to perform a ‘Yangkhu Puja’ to retain the fortune, which as per belief is that the fortune of the house declines with the death of a family member. Lamas performing Yangkhu Puja are also assigned the task to perform the remedial rites prescribed in the Death Horoscope (Tsee). One family member should be attached with the lamas for arranging the articles required for these rituals without fail. The Yangkhu lamas perform all the rituals pre and post cremation of the body. If any prescribed ritual is missed out then the family members would meet up with bad consequences.

C.     Ongkur: Ongkur is an initiation of all the important Buddhist tutelary Deities, which is a main part of the death ceremony. It is always considered by the Sikkimese Buddhist that once you have taken the refuge in Buddha, Dharma and Sangha should receive Ong and Lung (Initiation & Oral Transmission of Religious mantras) from a High Rinpoche as a part of duty being a Buddhist. One must go to watch the ritual dance when the monastery performs in its annual ceremony called ‘Gutor’. It is believed that one who never followed the vows as above may wander in the psychic zone in irregular manner immediately after his/her death. In that situation the ‘Ongkur’ proves to be the main devises to guide his path, according to the lamas. ‘Ongkur Choga’ is repeated every day until the effigy ceremony is done to insure proper visualization of the tutelary Deities by the deceased. 

D.     Mani Kueshe: In Sikkimese death ritual, a system of Mani chanting is very unique. One lama among the group is assigned to take the lead role in Mani chanting in which the lamas asks all the relatives to join in the prayer by way of blowing a conch shell in the evening daily. This prayer is believed to bring a soothing peace to the departed soul and gives maximum chances to the Soul to get deliverance from the Bhardo State.\

E.    Thodoe or Thoedrol: In a Sikkimese death ceremony another important part is to read out the ‘Thodoe’, a text which guides the spirit’s passage through the psychic zones that filled with awesome illusions that of the multi coloured-lights, the fearsome Ogres or imposters which beset the way intervening between death and a new birth. In this situation, the ‘Thodoe’ gives full directions to the deceased how to avoid these pitfalls, the Imposters and the misguiding Ogres on the way and how to choose the right path of lights which appear in turn by turn while groping in the ‘Bhardo’ Zone. The lamas read out the above text throughout the whole night in turn wise basis and the process continued till the ceremony gets over.

F.  Ngoten: Ngoten means A Token for prayer in the name of deceased, which comprises of some cash and Khada accompanied with a former letter to High ranking Rinpoches of the monasteries.

6. ‘Mechoe’ or Funeral rites:

On the funeral day, all the family members gathered at the shrine room and give farewell to the departed soul by making three times prostration and offering the khadas. An elderly expert does the ‘Ngazhi’, in which he advises the death body to detach himself from all clinging desires to find a way out to the right path as shown by his root lama. At the same time he announces the names of the blood relatives who would bear the expenses for performing “Shapto/Tongchoe” on termination of every weekend at different monasteries until the 49^th day ceremony. According to the time and the direction prescribed by the Astrologer the death body is then removed from the house and placed in the courtyard ready to be carried away to a nearby crematorium. Before body is moved through the main door a ‘Gochap’ made of split bamboo is placed and then removed.  For carrying the death body two green bamboo poles are used and it is always covered with red cloth upon which the death body is tied. Finally, a ‘RIGNGA’ (a religious crown with the images of five Dhyani Buddhas) is placed on top of the box while lower portion is decorated with Khadas or traditional scarves.On the other hand, the death bodies of high ranking lamas and noble families are covered with ‘Khangzang’ decorated with colourful ribbons, which symbolizes ‘Zangdokpalri’ of Guru’s Heaven. But these days it has become a common phenomenon. Thereafter, the well wishers and the villagers offer Khadas to death body as a symbolic farewell.

In the villages the death body is taken to nearby monastery en route to the crematorium for the blessing where it is placed before the main door of the monastery for sometime while lamas chant little prayer for the departed soul in the Shrine hall. One family member offers the ‘Lhakhang Chanjay’ or a khada with token cash in the main Altar and offers the token cashes (Kuyon) to the lamas of the monastery. Thereafter, they processed further heading towards the crematorium. The main rite performed at the crematorium is called- “Jinsek” which is identical with the ‘Hom’ of the Hindus. In this rite, butter oil and other miscellaneous ingredients reserved for the purpose are thrown in the fire from time to time by the lamas while chanting the Mantras and carried out until mid day. 

7. Ku-rue Phyakshe:

After three nights from the cremation date, the bones of the departed soul are collected by the relatives with the help of a lama, who performs ‘Thuesol’ on its collection. As per tradition, it is imperative from the relative side to verify a sign or mark preferably foot-prints of human/animal in the ashes to ascertain its next form of birth. Thereafter a person with Lota (birth year) as indicated by the Astrologer sweeps the ashes with the tool as mentioned in the horoscope. The bones are grounded into powder, mixed with clay and made into miniature stupa called ‘Tshatsha’. These are purified with ‘Thuesol’ by a lama and thereafter deposited in a dry place preferably under a Rock shelter. Some people mix the bone powder with flour dough and feed them to the fishes in the River. Both ways are applicable.

8. Ku-Tein or Effigy:

Cremation of the corpse does not terminate the death rites of the departed Soul. After the return from the crematorium the lamas erect a ‘Ku-tein’ or an effigy to continue the ceremony, until ‘Shedok’ or Devil chasing rites are done. The effigy is prepared with personal cloths of the deceased and for the face of the effigy a printed paper called –‘Tshenjang or Jhangbu’ is inserted. This merely represents the Soul of the deceased. The face paper, on the conclusion of the full series of services, is ceremoniously burnt in the flame of a butter lamp after the devil chasing is done. This terminates the first part of the rites. The ashes of the face paper is mixed with clay and converted into a miniature Stupa called ‘Tshatsha”, which is often placed underneath of the roof of the house.

9. Shedok or Devil Chasing Rites:

This rite is called ‘Shedok or Zande Kha-gyur’ the expulsion of the killer Demon. It is always done at the end of the actual death rite in order to expel the demon that caused the death from the house and from the locality. ‘Zande’ object is made with a dough figure of a fearsome demon riding on dough imitation of a Tiger. Then around these figures strew morsels of every kind of eatables, grains, fruits, spices, including raw meat and spirits; also put few coins. In addition to these, weapons inclusive of sword, axe, Yak’s tail & lasso are placed in the front. When the preparations are completed the lamas waits until the sun sets into horizon for the demons that can only moves in the darkness, the ceremony begins. The devil is chased away by Head Lama entering every room of the household by throwing hot pebbles which have been toasted in the fire, muttering his charms. At the same time, a troop of the household members and the neighbours equipped with weapons, yell- “Ya! Ho! Ho!” to frighten the killer demon.

It is not the soul of the deceased that chased away as some people have conceived; But the Demon who caused the death is chased away from the house or from the locality to check further undesirable incidents. It is said that the highly accomplished lama has power to rescue the Soul from the Killer Demon’s lasso and thereby put him or her to the right track that leads to Salvation. 

10. Duentsi and Shapto (weekly pujas in the house as well as in the monasteries)

The ‘Death-Day’ is always observed as ‘Duentsi’ or weekly commemoration of the death of the deceased with a small prayer and lamps in the evening until 49^th day. However, ‘Sur’ is offered on daily basis by the family in the corner of the courtyard or on the terrace, till the 49^th day ceremony. ‘Shapto’ is a day-long prayer performed in different monasteries on the termination of each week till the 49^th day. The ceremony has two kinds a simple Shapto which can be performed at nominal expenses or Tongchoe or one Thousand sets of offering which is relatively more expensive. Traditionally, this part of ceremony is always borne by the sons and the daughters of the deceased, which gives relief in expenditure to the main house holder.

11.   Kinay Zoshe or making of images in the name of the deceased:

According to the indication made in the death horoscope, the images of the Deities are made in the name of the deceased by requesting a Traditional Artist. The ‘Kinay’ or the Images are made to suppress the posibilities of taking a bad life form in their next birth.

12. Gyadhar or 108 prayer flags: 

In the name of the deceased, the family erects 108 prayer flags in mountain ridges or nearby a stream within 49^th day’s ceremony to lessen the sins of the departed soul and aspire for a better life in his next birth.

13. Zhipchu She-gu or 49^th Day:

It is believed that the deceased has chances to wander until the 49^th Day and therefore the family members put their utmost effort to do prayer in every monastery after termination of the each week. The last week day is celebrated as “Zhipchu Shegu’ or 49^th Day. In which all the lamas are invited who were present in the death ceremony and held a day long prayer with ‘Tshog and Choeme’. All the relatives and the villagers gather once again at deceased house to participate in the ceremony.

14. Lomchoe or death anniversary:

This is performed on the same date to commemorate the event of death, which is called ‘Lomchoe’ with a daylong prayer. Some people repeat this event of death for two consecutive years calling them ‘Drumchoe/Dhongdue’ in the 2^nd year and third year as ‘Gongdzok’. The way of performing the ceremony is similar to the 49^th day rites. Thus completes a ceremonial course in the name of a departed family.

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