Phakthanglung

The sacred mountain of Kirat

Kirat Hangsam Mujotlung Manghim

Kirat Hangsam Mujotlung Manghim is the house of the supreme God, Tagera Ningwa Bhu Mang. The Maha Bati (Great lamp) was lit on 11 November, 2012, Sunday by Lam Neetan of Tsirang Zhung Dratshag.

Kay Demba(s)

We dance to reach the Supreme God, Tagera Ningwa Bhu Mang with resonance beats of Kay coherence it with our soul for the benediction and wellbeing.

Oath

Oath is the Light, Light is Oath. Oath is Truth, Truth is Oath. Oath is the Supreme God, Tagera Ningwa Bhu Mang, The Supreme God, Tagera Ningwa Bhu Mang is Oath.

Monday, 28 September 2015

The Age of Adolescence

The Birth of the Muhigum Ongsimang Lingden Phalgunanda

Chapter 2
The Age Of Adolescence

Gradually, Phalamsing stepped in his adolescence, working as a shepherd boy. Two of his elder brothers and already left Chukchinamba to settle down elsewhere (outside Nepal). Meanwhile, his father, Ansuwanta, also decided to abandon the village because of scarcity of food in spite of toiling hard round the year. Nevertheless, Phalamsing, perhaps because of nostalgia or with expectation of meeting the same "Divine Person", decided to continue staying in his native village, Chukchinamba. His parents went to Charkhola, Jeetpur where they had their relatives, but again, they migrated to Rajurukh (Bhutan), finally.
Now, Phalamsing was alone and he lived under the care of his uncle and aunt. The days were passing happily and everything was normal. But, since Phalamsing was a vegetarian, he could not adjust with non-vegetarian uncle and aunt; consequent upon this, he would often fall sick. One day, he understood his problems and advised him, Saila, now you have become matured and responsible, since it is difficult to adjust our meals (vegetarian and non-vegetarian), it will be better if you start dwelling separately. "Phalamsing did not feel otherwise; he too, had been experiencing inconveniences for a long time. Then, he was given a portion of land in Lechhebhung across a small rivulet and an earthen pot, two handful of flour, a sickle knife, a spade, an aluminum plate, a bowl and some chickens. Thus, he started his world there.

During those days, very few people used money as the medium of exchange. In the most cases, the system of ‘barter' was very popular. People would use money for buying articles like salt and clothes only and they would get money to buy these articles by selling fowls and goats. In course of time, Phalamsing could manage to multiply a good number of chickens. But, since he was a vegetarian, he had neither the scope of exchanging them nor he could consume them. The number of chickens kept on increasing. One day, one of his friends, suggested to go to Gundri Bazar (Darjeeling) to sell the fowls at a good price. Carrying a basket full of fowls, he set off for Darjeeling through the terrain's and foot-trails of Khalanga (Ilam), Namshaling, Sukabare, Gorkhe and Simana. The Namshalling, he slipped and fell down because of heavy downpour. Somehow he managed to reach Darjeeling. After selling the fowls, he reached Ghoom on return journey. Ghoom , he found a number of people being recruited as labourers for Nathung War.

It was 1960 B.S. and Tibet was the kingdom of Dalai Lama and to south of Nepal, the Imperialist, British, East Indian Company was the ruler of India. The then Governor General of India Lord Carson was busy making strategy of invading Tibet because he was offended with the decision of Dalai Lama who had allowed the Russian Ambassador to be in Lhasa. The Prime Minister of Nepal had also presented a number of Yaks as a souvenir to British Imperialist.

Phalamsing and his friend also got instigated to get themselves recruited as labourers as they watched the soldiers moving around in their clean outfit around Ghoom Depot. Both of them decided to visit other countries to earn money. Then, they on board, the vehicles and got off at the British recruitment camp in Tibet. They started working as wage-labourers and their duty was to construct roads by cutting snowy sloped of mountains. It was not an easy job; there was heavy risk in every step. Sometimes, the workers would be swept away by the avalanches and killed. Many of them were either killed or injured but, luckily, Phalamsing was one of the survivors. The workers, however, had to continue their work even in the terrible avalanches, it was their fate.

The workers would assemble together every evening and entertain by singing, dancing, drinking and merry-making but, Phalamsing would keep himself aloof from the group. One day, after 4 days of an avalanche, while he was alone, strolling around, the same event of his childhood days got repeated. He visualized the same "Divine Person" in his dream like state of mind and he got spell blind. Person stood in front and suggested, "I had expected that expected that you'd continue your devotion and convert others also to be my devotees but why did you forget me? If you ignore me, you won't be able to reform the existing ignorant people and society, Speed up... continues your devotion and let others also follow the same path of salvation." This was the divine message conveyed by the Divine Person. He was reminded of those golden God's commandments and ordered to implement them as soon as possible. As he came out of his dream like state, the Divine Person had already vanished, suddenly he started chanting Golden sentences of Almighty God internally and he felt a reawakening of his soul. He looked at the bright moon in the sky, it was full moon night. Lord Buddha had also attained enlightenment on the same date some 2500 years ago. It was a tip-toe night, deepening silence had engulfed the environment and slowly and seriously, he started remembering and chanting the verses. Thus he initiated his first meditation on the very night staging in the jungle for the whole night.


The next morning, he repeated the sermons of Gods to his fellow workers thinking that would affect them positively, but, they mocked him by calling him mad. The negative response of his fellow workers depressed him very much. He started brooding about such irresponsible behaviour of his friends. Then, he realized that it is very different to deliver the mind of them who have been the slaves of worldly pleasure and luxuries and who are destined to live according to the actions of the previous birth. After that, he made up his mind collected his salary and took leave from the supervisor. Here, a question may arise-why he (a hermit like person) needed money? Actually, he needed money to go back to his village and also to buy gifts for the sisters of the village as it was the system of the village and they (the sisters) would also expect gifts from their brothers who returned to the village.

His Great Holiness

The Birth of the Muhigum Ongsimang Lingden Phalgunanda

Chapter 1
His Great Holiness

The early dawn of the 6th century witnessed the birth of Muhigum Ongshi Mang like Gautama Buddha, Hazrad Muhammed, Confucius, Laotse, Zoroster who advocated the essence of peace and toiled hard guiding the world along the path of tranquility: the world, in the same way, further witnessed the advent of such Muhigum Ongshi Mang, as and when the crisis of peace was felt.

Nearly 60 years ago, the province of 'Limbuwan' of eastern Nepal also had had an opportunity of receiving the blessings of a Prophet who would preach his religious sermons in 'Limbuwan' along with his disciples and devotees. He was a super human being with a dashing personality; clad in 'Mekhli' (long gown), with broad chest, radiant face that would emit the brightness of 'Divine Light' broad and shiny forehead adorned with a small round 'Tika' of 'Bibhuti' (Ash), black and shiny cascade of hair, 'Tulasi's Mala' (the string the Tulasi beads) round the neck, evenly poised sets of shiny white teeth and a pair of iron bangles on the wrists. He was a 'Bramhachari' (bachelor) and great saint of Kiranti Origin.

Acording to his horoscope, he had been christened as Nardhoj Lingden (Limbu) but later on, he became famous as 'Phalgunand Tapaswi'. Although his name and fame could not spread only throughout Nepal, he was popular in the Nepalese villages of Burma (Myanmar), Assam, Sikkim and Bhutan then.

Illam is a district that lies in the Far-estern part of the kingdom of Nepal. From the district headquarter of Ilam, there is a main road to Dhankuta in the west. On the way of Dhankuta from Ilam, one finds east Mahabharat lake. There is a small bazaar at an altitude of 6,000 feet in the Mahabharat Danda (hill). The bazaar is known as 'Rabihaat' after the name of its founder Rabikarna Rangkasu Rai who had initiated the process of 'haat' (Marketing) in this Naghi Danda in 'Amawasya' (New moon) and Purnima (Full moon) Tithi (special date) in 1920 B.S. From this Rabihaat, there is a village called Chukchinamba at a distance of 12 miles. This very village is the abode of the great Ongshi Mang Phalgunanda Tapaswi. He was born here on Kartik 25, 1942 B.S. and according to Indian (Hindu) astrological calculation; it was on Sunday, fortnight after the new moon and the great and pious mother to give birth was mother Hangsamati. His father's name was Ansuwant Lingden (Jaganraj). Although he was Nardhoj according to his horoscope, he was, later on called Phalgunanda because of his spiritual elevation. There is an interesting episode that tells how his name was changed. After the birth of Phalgunanda's eldest sister, eldest and second brothers many other children were also born (before Phalgunanda's birth) but none of them survives, some died instantly or after an hour of birth. In the meantime, it was Phalgunanda's time to come out of the womb of his mother and since the day the mother conceived him, the Lingden family had been experiencing a period of happiness and peacefulness. Nevertheless, nobody took initiative the taking care of the "would be born Baby" because they thought he, too, might not survive like previous babies. Then, on the destined day Phalgunanda was born. Unlike theprevious babies, he showed the sign of surviving more (about 3 hours), this made everybody happy but unfortunately, following some infection in the mothers breast, Phalgunanda was debarred of breast-feeding. Concequently, he was started being fed on the black goat's milk (which had been brought home 3/4 days before). Gradually, the baby started receiving the sympathy of the villagers. At that time, there was a tradition of adorning small children of the village with iron bangles and calling them by nicknames. Since baby Phalgunanda had also been given iron bangles and rings, the villagers (especially female old folks) started addressing him with the nickname of 'Phalamsing'. Later on, the name was changed to Phalgunanda from 'Phalamsing'.

Among the members of Phalgunanda's family, Lajhark was the eldest; he got married in Chukchinamba and then, went to Bhutan where he dies afterwards. The second eldest brother was Rajwant who had been to Burma (Myanmar) and served in the Gurkha Rifles Battalion. Machina rank of haveldar ( Sergeant) and he himself was the third son and a great saint.

Enthusiastic Members of the Kay Lang Committee of Tsirang

Oath! Tagera Ningwa Bhu Mangnay Sewaro!

We are forming Kay Lang Committee of Tsirang Dzongkhag under the patronage of Ongsimang Atmananda Lingden, divine patron of the Kirat Hangsam Samyok in the presence of Ongsimamang Samba Pabitra Hangma Lingden to perform the various religious works for the benediction and wellbeing of human being of Kirat Community living in Tsirang as per Kirat Religion, taking oath in the Samjik Mundhum, Sapyok Lingyok,Thaksap Pesap Mundhum, Samyok Mundhum as basis that have been practicing in the Kirat Religion for the benediction, wellbeing, posterity and reintegration that incorporated with the portrait of verily venerable predecessors of Kirat from Sodhung Ghan Lepmu Hang Mang to Muhinghum Ongsimang, Kanden Hang, Ya Hang, Mabo Hang, Sirijonga Hang, and Lingden Phagunanda, the very old religion, language and scripture, culture and tradition, art and literature, and culture and heritage in the history of human civilisation.

S/n
Name
Designation
1
Subba Hang Edhingo
Chairperson
2
Phul Maya Pandhak
Deputy Chairperson
3
Prem Bahadur Samba
Planning Officer
4
Bir Hang Edhingo
Accountant
5
Jeewan Samba
Deputy Accountant
6
Deo Bahadur Theghim
Advisor
7
Suk Bahadur Serang
Member
8
Hari Sauden
Member
9
Sancha Bir Yongyang
Member

Sunday, 27 September 2015

Our Vision, Our Mission and Our Motto

Our Vision

The Kay Lang Committee of Tsirang Dzongkhag is aspiring to be one of the cultured Kirat communities in the country with vibrant culture and tradition of Kay Lang.

Our Mission

The Kay Lang Committee of Tsirang Dzongkhag is striving to learn and instil the art of Kay Lang to attain its vision through embedded vibrant culture and tradition of Kay to attest that we are the true son and daughter of Kirat.

Our Motto


The motto of the Kay Lang Committee of Tsirang Dzongkhag: “We dance to reach the supreme God, Tagera Ningwa Bhu Mang.”

Our Objectives and Core Values

Our Objectives

The Kay Lang Committee of Tsirang Dzongkhag is strives to accomplish its vision, mission and motto with the following objectives:
  1.  To preserve and promote the culture and tradition of Kay Lang.
  2. To enshrine and strengthen the cultural diversity of Kay Lang.
  3. To teach the art of Kay so that all our youths will be familiar with the culture and tradition of Kay.
  4. To create the platform to our youths to learn and instil the art of Kay Lang.
  5. To identify all 108 types of Kay Lang pervading in the present.
  6. To make available of Kay and Kay Demba during any kind of celebration and ceremony in the community.

Brief History of Kay

Kay Lang is the ancient Kirat term consists of two syllables Kay means drum made up of hollow wood and Lang means dance. The Kay Lang is the primeval wooden musical instrument danced by gods for their benediction and wellbeing of the living creatures. And the one who performs the Kay Lang is called Kay Demba.
The Mundhum[1] says that during the primordial age of time Kay was invented by the son of Phung Loti Hangma[2], Namsame[3] and was used by the Mang, Paja Eeba, the son of Sodhung Ghan Lepmu Hang Mang[4] to consecrate his house.
The Mundhum proclaim that in the beginning, there lived a ManTshaGhan Namyapmesa[5], Paja Eeba, son of Sodhung Ghan Lepmu Hang Mang. There was no house because the custom of building houses was no then. One day Paja Eeba wants to build a house and started the work. When his father Sodhung Ghan Lepmu Hang Mang heard the news, he was delighted and pleased with his son. Thereupon, he took a flock of singers and dancers and went to meet his son, Paja Eeba. When the father reached at the place of his son, he heard the news of death of Sapare Hangma, sister of Paja Eeba. She died at the spot where the main pillar of house erect. When they heard such a bad news, the flock of singers and dancers hung their garland of flowers around the house and went back to their respective places.
Thereafter, Paja Eeba encountered with a hurdle with evil spirits. He works whole day and keeps the works for next day before dusk. All the works that were completed previous day were found raze to the ground the following morning. The Murung Selang[6] was found decay to the ground. As a result, he could not endurance the pain and went to seek help from his father Sodhung Ghan Lepmu Hang Mang.
His father bethought and preached him a sermon (Sewakhahoun), “Whenever we build houses we have to perform ritual to Murung Selang (Main pillar) called Awanama Sewa. We have to call all the workers and invite all the people of the village and have to perform house ritual, Him Choknam. We have to make eight rounds around the Murung Selang of the house with the beat of Kay and by enchanting Mundhum seeking the benediction of the house”.
Therefore, Sodhung Ghan Lempmu Hang Mang told Paja Eeba that in the East there dwells a son of Phung Loti Hangma, Namsame, who can make Kay. He advised him to go to the East to bring the Kay.
Thereupon, Paja Eeba went to Namsame and told the words of Sodhung Ghan Lepmu Hang Mang to him. “My father told me that you know how to make Kay and I came here to request you to make one Kay for me at any cost.” When Namsame heard those words from Paja Eeba, he cut a tree which has hollow in it and made a wooden block[7]. And then he brought the skin of his brother, Kaysame[8], stretched over two bases of the block and beat on it. When he beat at the two bases he heard the sound, Bhung Bhung.
When his mother heard the sound she told the son the sound of Kay should be like the roar of tiger, Horung Horang. Then the mother, Phung Loti Hangma gave him the following instructions:
“Make few numbers of short sticks and two circular rings of bamboo. And then stretch the skin of Kaysame using the thread of bamboo over two bases of the hollow wooden block. Then only the sound like the roar of tiger, Horung Horang will produce”.
Therefore, Namsame followed the instructions of his mother and succeed from making Kay and able to produce the sound like the roar of tiger, Horung Horang. Then the mother said to Namsame, “Though both of you were my beloved sons, you assassinated your brother, Kaysame and made a essential musical instrument called Kay with his skin which will be last till the sun, the earth and the moon remains. Therefore, I am not saddened and you will be not sinned”.
Paja Eeba took the Kay made by Namsame to his home. He invited all his workers, village-mates, and singers and dancers. He performed ritual to Murung Selang, Awanama and house ritual, Him Choknam. During the ritual the men and women flocked together and performed Kay LangThak Tham Dam,Thak Tham Dam” and made eight rounds around the Murung Selang and the around the house whole night seeking blessing (Mawa Hangwa) for the benediction of the house.
Likewise, he pleased and asked blessing from the supreme God, Tagera Ningwa Bhu Mang to overcome the hurdle. Thereafter, the wall of the house did not raze to the ground. The main pillar, timbers and logs did not decay to the ground. Finally, he succeeded from building the house. So, today, the vibrant culture of Kay Lang pervades in the culture and tradition of Kirat.
Basically, there are 108 different types of Kay Lang(s) which are imitated from various animals and birds since primeval period of time. Today, we, the Kirat dance to reach god, Tagera Ningwa Bhu Mang with resonance beats of Kay coherence it with our soul for the benediction and wellbeing.




[1] Mundhum means the power of great strength, it is the divinely and immortal source of knowledge and wisdom.
[2] Phung Loti Hangma had two sons, Kaysame (in the tiger from) and Namsame (in the human form).
[3] Namsame is the second son of Phung Loti Hangma, born in the higher realm of Human Being and inventor of Kay.
[4] In the Kirat, the trilogies Gods are Porokmi Yambami Mang (Creator), Musoth Long Mubawa Mang (Sustainers) and Sodhung ghan Lepmu Hang Mang (Destroyer).
[5] ManTshaGhan Namyapmesa means human being.
[6] The Murung Selang means main pillar of the house.
[7] The length of the wooden block was of around 1 metre long.
[8] Kaysame is the elder son of Phung Loti Hangma born in the lower realm of animal (tiger form).

Friday, 25 September 2015

First Kay Lang Basic Course in Tsirang Dzongkhag

The Kirat Youth Committee of Tsirang Dzongkhag organised Kay Lang Basic Course for the interested Kirat Devotees to preserve and promote the culture and tradition of Kay.
The course was started on 22nd September, 2015 by lightening of Same Sari and welcoming (Lamdak Sewa) two Kay Lang Siksambas (teachers), Thumyangs, guests, and all the gentle men and women.  
The elder (Thumyang) Songban DP Rai lightened the Same Sari and Yongyang Mon Maya Kurubang performed the Kusang Saima part of the Samjik Mundhum. The Thumyangs were Songban DP Rai and Kurubang BR Limbu from Tsirang, and Budhi Mon Rai from Sarpang Dzongkhag.
The Kirat Youth Committee of Tsirang Dzongkhag had hired two Kay Lang Siksambas; Nembang Suk Mon Limbu and Mangmo Dil Kurmar Limbu, who are well skilled and able to teach Kay Lang from Dagana Dzongkhag. The programme was inaugurated on the night of 22nd September, 2015 by performing the Kay Lang by Siksamba, Thumyangs, and all the men and women.
The aim of the programme is to create the platform to our youths to learn and instil the art of Kay Lang.
The programme was supported by Kirat Religion Association of Bhutan and Kirat Woman Association of Tsirang Dzongkhag. The night was concluded with the delicious supper sponsored by Kirat Women Association.