Dzumsa:- An Inimitable organism of Lachung

Lachung village during Summer Pic:http://www.holidayiq.com

Lachung, situated in the northern district of Sikkim is a beautiful village, secluded from the chaotic city lifestyles has its own exclusivity. Lachung is at an elevation of about 9,600 ft or 3,000 m and at the confluence of the Lachen River and Lachung Rivers, tributaries of the River Teesta. The word Lachung means "small pass". There was a period when this place was not opened to the tourists due to its traditional and customary importance. But, in the recent period, Lachung has been made available to them to explore the culture and custom of the indigenous. It will not be wrong to argue that, Lachung, the place of mystic mountains is a de-facto Shangri-La. Before the annexation of Tibet in 1950, Lachung was a trading post between Sikkim and Tibet, after which it was closed down. Lachung has been described as the "most picturesque village of Sikkim" by British explorer Joseph Dalton Hooker  in his famous work, The Himalayan Journal. 

Lachung Pipon with his Horse Pic:Dr. Alice S. Kandell 1971 May

Lachung Pipon with Children Pic:Dr. Alice S Kandell 1971 May

Approximating its exquisiteness, the village has atypical hamlet institution known as Dzumsa. Dzumsa is a traditional administrative body of the villages of Lachen and Lachung  in North Sikkim. It is a self-government system where a headman, known as the 'Pipon', is elected and the community where all the disputes are settled in a democratic manner. The system of governance is traditional and follows the tribal social organizational position which is entirely different, unique and to some extent more democratic than the Panchayati Raj institution prevalent in other districts of Sikkim. The traditional village level organisation consists of the elders of every household of the village including women and Lamas. It resembles some features of the village governance prevalent in the Vedic Age known as Sabha and Samiti. Two persons are elected from amongst the members of the Dzumsa as the Pipons. They are assisted in their daily affairs by the Lamas known as Chutimpas. The Pipons have wide powers and functions in accordance with the customary laws. The Dzumsa conferred verdict for all the cases including major ones in the villages of Lachen and Lachung. It is important to mention here that, the term of the office of Dzumsa is fixed for one year and after accomplishing its term the office has to be dissolved and a fresh election is to be conducted for the smoother functioning of the village institution.

GYEL-PE-LETSEN-CHOBGYAL:

Gyel Pe Letsen Chobgyal is a Committee comprised of eighteen senior members of Lachung Valley including five monastery representatives.  The committee takes charges after the completion of the term of the elected Pipons. They remained active and execute most of the duties, earlier executed by the elected Pipons until the new Pipon is elected. This system of self-governance was established during the first half of the 19th century in order to provide structure and solidity for societies and their activities. Even after the merger of Sikkim with India the traditional system of Dzumsa is still prevalent in North Sikkim.

Democracy Through Traditional Practices- Study on Pang Lhabsol

Ugen Bhutia

Deepmoni Gogoi

INTRODUCTION-

From times immemorial, perhaps after the birth of so called “Gods and religion” human civilization has fought and is still fighting with each other to show their faith towards their God and religion. This included escalation of one’s faith and domination and exploitation of others. However, adoption of democracy in most of the countries gave birth to the hope of peaceful settlements of conflicting issues. India has adapted and turned out to be the largest democracy in spite of its multidimensional ethnic diversity for building peace in its diverse socio-cultural structure. But, the reality remains different. Today, despite of many policies and programs, thousands of intellectual debates, India suffers from ethnic conflicts and cultural imbalance. This is  mainly due to lack of awareness of the grass root level problems and lack of proper plans for integration and deprivation of participation of different cultures together, which could have improved the status of democracy in the nation.

Statue of Unity: Lepcha King Thi kong Tek and Khey Bumsa

Among the North-Eastern states of the country, Sikkim in particular, can be a model for integrated democratic principle, cultural peace and assimilative attitude through its unique cultural practices. Sikkim through its cultural practices proves that the ideology of democracy should not be learnt from theories and academic writings alone. Rather motto of democracy “of the people, by the people, for the people” is inherent in our own rich heritage and age-old cultural traditions

 Among all the festivals celebrated in Sikkim Pang Lhabsol is a festival observed by the various indigenous communities of the state. It has been traditionally an event which depicts the loving nature of all the people who take part in it and thereby helps in the harmonious development of the state.

Similar to the other parts of the country, Sikkim too is a culturally diverse state. Bhutias, Lepchas and Nepalese are it indigenous communities who are different from each other on every aspects of their life like language, food habits, clothing etc. But despite these differences all the three communities come together to celebrate the festival which is originally a Buddhist festival. As Lepchas and Bhutias belong to the Buddhist community, the participation of Nepalese in the event highlights the growing consciousness about being the Sikkimese and has turned this festival into state festival. It is the most unique festival celebrated in Sikkim, it is held on the 15th day of the seventh month according to lunar calendar that usually falls on the end of August or the month of September.

Once independent and ruled by a Bhutia King, Sikkim today is 22^nd state of Indian Union. With the total area of 2,818 square miles or 7,096 square kilometres, it shares its boundaries with Nepal on the west and Bhutan in the East and China in the North.

Lepchas are considered to be the original inhabitants of Sikkim. On the other hand Bhutias migrated to Sikkim much before 16^th century from Tibet followed by Nepalese from Nepal. After the merger with India in 1975, Sikkim became the 22^nd state of Indian Union and democracy flowed into the region.

 Background of Pang Lhabsol

The history of Pang Lhabsol goes back to 13^th century when a prince of Kham Minyak House (China occupied Tibet), while on pilgrimage in Tibet, performed a miraculous feat of raising the main pillar of Sakya Monastery single handed which work otherwise was possible to be executed by one hundred thousand people. He was, therefore, given the title of Khye-Bum-Sa meaning ‘the strength of one lakh men’ by Sakya Lama and was also offered Jomo Guru, daughter of Sakya Lama for marriage, which Khye-Bum-Sa accepted. Soon newlywed couple settled at Phari in Chumbi Valley (now part of China occupied Tibet).  As the couple had no child, they consulted the religious authorities for their blessings for child so as to maintain the continuity of their hierarchy. After deep consultation, the religious authorities were able to see the prophecy that the lepcha seer in the land lying southwards would be able to give the boon of children. Pursuing this prophesy, khye Bumsa proceeded southwards of Tibet and passing through Yakla reached the present Lingchom area by sheer fulfilment of supernatural events. There Khye Bhumsa met a hoary headed couple engaged in cultivation and he enquired about the Lepcha seer of them. The couple lead the strangers towards a small hut like cave Phyak- Tse below Phiongong at present Rong-pa, they saw the hoary headed man wearing his native apparel and sitting on a raised throne. He was Thekong Tek, Lepcha Chief of Sikkim.

After Khye Bumsa stated the purpose of his visit, Lepcha chief blessed him a son. Soon after their return, couple had a son and they again visited Lepcha Chief to express their thanks. It was then that the Thekong Tek insisted for oath of Blood Brotherhood between him and Khye Bumsa.

On a raw hide of animal sat Thekong Tek and Khye Bumsa with the intestine of the animal tied around them and blood splattered all around. The swearing of the oath of Blood Brotherhood took place under the witness of Khanchendzonga. To perpetuate the treaty and its objective of unity, peace and harmony amongst the future generation of the land, a symbolic stone was erected as per tradition with blood splattered over it. The place where the oath was taken is presently known as ‘kabi Longtsok’ in North Sikkim. ‘Kabi’ meaning our blood, ‘long’ meaning stone and ‘Tsok’ meaning erect in Lepcha. Altogether meaning ‘the erect stone with our blood which is an oath sworn’.

  It is this oath or the treaty of blood brotherhood that today is celebrated as Pang Lhabsol meaning “worship of the guardian deities” in Sikkim. It has been celebrated from the time of Chogyal (king) Chakdor Namgyal (early 17^th century), in commemoration of this treaty.

This inherited ritual is performed by invoking the deities and paying tribute to them. Holy Khanchendzonga which is still believed to be the protector of the land is one of them. In earlier occasion Lepcha Boongthing (priest) who were believed to be empowered with transcendental powers and good enchanter, were assigned to perform these rituals. Performance of this ritual indicates that the promise of ancestors has been maintained by their progeny.

Pang Lhabsol and Democracy-

Sikkim does not appear to have a long history of conflicts among different communities. Though there are some evidence of cultural exchange and inter-community marriage among the members of the three major communities in the past. During Chogyal (king) era, Pang Lhabsol was celebrated as the brotherhood treaty between the two communities i.e. Lepcha and Bhutia.the recent involvement of the Nepalis in the festival has escalated the communal harmony. The equal participation of all the major communities in the state highlights their inherent interest for the festival.The festival though originally observed by the Lepchas and the Bhutias , but  in course of time the Nepalese also started observing this festival.like the other communities the Nepalese too observersed each and every ritual sincerely.  Being so engrossed in this festival we find the Nepalese assimilating with the other communities.

the President of the Pang-Lhabsol organizing Committee Mr T.Lachungpa on the occasion of erecting the Statue of Unity in 1996, stated in a press meet  that “the people from all communities got together for the celebration and Pang Lhabsol’s real significance was understood by all”. He further added that “the significance of the occasion is that the Sikkimese has never come together in such numbers and with so much enthusiasm to celebrate a festival unique to Sikkim. I’m not saying that we should not participate in other functions and programmes, in fact, we should do so with equal enthusiasm, but we should also ensure that this particular occasion is celebrated in a bigger and grander fashion in the years to come. There is no platform other than this when all Sikkimese can come together as a single unit and celebrate their unity” the words of such a noble person who gave his heart out for the commencement of the inauguration of the ‘statue of unity’ still remains true. Even after 16 years, Pang Lhabsol is the only festival which reminds people to be united, irrespective to their religion, caste or community and integrates them at one place to celebrate a single festival.

Pic: panoramio.com

It will be erroneous to say that there is completely no conflict between these communities in the state. After merging with Indian Union in 1975, cultural-ethnical politics has emerged and has been sustained and proliferated. The merger with India brought democracy in the region followed by the growth in caste and community consciousness among different groups and sub-groups which has led to mushrooming of several caste/community organizations with claims and demands of their own. The Lepcha organizations like Rangjyong Mutanchi RongOng Shejum (Sikkim lepcha Youth Association) for example demands for fifty percent reservation in the State Assembly, education and public employment, legal protection of their land, separate delimitation etc. Bhutia organizations like Survival Sikkimese and Sikkim Bhutia Lepcha Apex Committee emphasize for restoration of rights and privileges of community which they had been enjoying earlier. On the other hand, the Nepali organization like Gorkha Apex Committee has demanded for equal treatment at par with the Lepchas and Bhutia, and extension of “creamy layer” concept to exclude members of royal families and Kazis from the Tribal list. However, the situation is not out of control and none of these associations has till date shown any sign of disturbing the peace of the state. And many people in Sikkim believe that the reason for being  peaceful and harmonious state is due to observing festivals like Pang Lhabsol which sustains the light of brotherhood, peace and harmony in the minds and hearts of the Sikkimese. And they are seen to acquire  moral virtues like tolerance, patience and brotherhood. Inspite of the plurality of the Sikkimese community the innocence and purity of Sikkimese people helps them to integrate and live harmoniously.

Conclusion:

One of the main objectives of democracy is the development of a participatory way of life dedicated to the liberation of the potentialities of its members and requires processes by which different cultures and groups within a given culture, and individuals divided by innumerable other differences can co-operate to solve problems. Pang lhabsol is a festival which ensures participation equally by the members of the society belonging to various ethnic communities in Sikkim. This festival acts as a thread that binds the people of Sikkim with a single identity of a nation.

 References

-          1996- Souvenir- Inauguration of Statue of Unity.

-          1998- Souvenir- Celebration of Pang Lhabsol as day of brotherhood.

-          1996- Sikkim Observer-National Hill Weekly.

-           2011- Sikkim-Ethnicity And Political Dynamics

-          Democracy as Culture-Deweyan Pragmatism in a globalising world-

Edited by Sor-Hoon Tan & John Whalen-Bridge, Published-2008                                                                                                   

This paper was presented at a National Seminar on "Democracy and Diversity in North-East India" at Guwahati university by Ugen Bhutia and Deepmoni Gogoi (Sikkim University).

Pictures of Namchi Government College Relief Team taken at Bey

Team above River Kanaka

We crossed more than 12 Landslides

Carrying material was a difficult task

Simon Rai carrying relief materials on the adverse way

Tilak- Waiting other members after crossing 10th Mile Landslide

Taking rest on the devastated path

Crossing the most dangerous way

Jeet- Busy in making strategy 

Phurba crossing the barrier 

Above River Kankai

Roads- Brush off by the Landslide

Rope a small means to reach Bey. It was tighten by the mountaineering team

Humanism through Learning

Devastation Everywhere

At 4t Mile Relief Camp 

Post Earthquake Pictures of Bey

Attrition and Abrasion on the Mountains

A Hut on the way to Bey

Relief Team of Namchi Govt. College crossing the adverse way to Bey

From Bey Village

Landslide after the earthquake at Bey

Materials left by the villagers during wobble 

Bey- Once a Paradise has now become a Land of Melancholy

A Rocky Mountain above the village of Bey

Lakit: The Smiling Daughter of Bey

This landslide has swept the house of Lakit

We have been hearing many “narratives” of Sikkim Earthquake since its occurrence on September 18^th. The spectators, or we may say the narrators, whosoever they may be, exaggerate the events in such a way that the real things remain behind curtail because of their overstatement. I also have heard similar exaggerated narratives from some people after the earthquake. Few people of my village Assam Lingzey told me that it is “impossible” to reach some places like Sakyong, Thulung and Bey in North Sikkim due to the massive landslides. They were very much correct in their sayings and possibly they were averting me from going there in the midst of Dasain. It was a challenging task for all of us to reach there. But, as we reach there the “narratives” were different. In fact, we had a face to face contact with the vinegary realities of earthquake in Bey.

A cloth pack left by the villagers at Bey

We were already aware from the fact that the village called Bey in north Sikkim has been abandoned by the villagers and they were now living at a Relief Camp at Char Mile. Even though, we decided to go there to see the enormity of the huge shake which has thrilled the entire state of Sikkim. In the evening of 7^th October, a native of Lingzya had come to our camp at the Panchayat Bhavan of the village. He told us about the death of a 16 years old girl at Bey due to the landslide after the earthquake. She was Lakit Lepcha, a student of Class VII of Lingzya Jr. High School. She was a smiling and a beautiful child and was staying at Lingzya with her friends. On 18^th September which will be remembered as a “Black Day” by every Sikkimese in the coming days, she asked her friends to visit her house at Bey to have Momo (a traditional Tibetan dish mostly popular in the entire Himalayan region). Her friends refused to go with her and they stay back at Lingzya. After their refusal she took a small boy from Lingzya to her house at Bey. Her brother, a saw puller (I have forgotten his Name) who was working at lower Dzongu, had also come to his house. When the earthquake occurred, the brother-sister duo was preparing Momo for the evening. After a few seconds of the earthquake the mountain above their village fall down with a huge spark (possibly occurred due to rubbing of the rocks) and swept the house of Lakit leading her to bury inside the debris of her house. Her smiles, her happiness, her containment and cheerfulness were also buried along with her in the wreckage  of her house.  The small boy, who accompanied Lakit on her way to Bey, fortunately was at another house where a Puja was going on. The second house remains untouched and many other villagers of Bey survived.

Relief Team of Namchi Govt. College on the way to Bey

After hearing this account about Lakit, I decided to meet the surviving members of her family. They had come to Bey to lift Dhaja in the name of those who lost their lives in the catastrophe of September 18^th. Her surviving family members (I did not have the courage to ask their relation with Lakit) cried in front of us while telling about her. The family has lost almost all of its members. Five people including Lakit lost their lives at Bey. Three bodies had been recovered, but they could not find the bodies of another two people.

After hearing about the untimed and a most unfortunate demise of Lakit, every person in our team got tearful. The account about the smiling daughter of Bey is not an overstatement as we have been hearing; it is undeniably a heartbreaking fact of the September 18^th. I wanted to acquire more information about her from Lingzya.  After our arrival from Bey, I met a student of Lingzya Jr. High School and asked her about Lakit. She told me that Lakit was her senior and was a pleasant and a kindly girl. On 8^th of October, we left Lingzya and proceeded towards Singtam for Namchi. Everybody in our team was silently praying for the soul of the Smiling Daughter of Bey to rest in peace. 

Namchi Government College Relief Team reaches Bey in North Sikkim

 The earthquake of 18^th September 2011 has given a rigorous and an unforgettable pain to every Sikkimese. It was a huge shake which not only devastated “Abode of God” but, also defaced the natural beauty of the tiny Himalayan State of the Indian Union. A diminutive amount was collected by the teachers and students of Namchi Govt. College to provide relief materials among the earthquake victims’ in North Sikkim. The main objective of the team was to meet the earthquake sufferers and to make them feel that “we are also not distant” as well as to share commiseration. Before leaving there, the team members have gathered information about the existing situation of the affected areas and reached to a conclusion to visit Bey, a far flung village in North Sikkim.

L-R Phurba Lepcha, Santosh Rai, Jeet Bardewa, Hari Ch. Sharma, Simon Rai, Dweep Subba, Rajen Upadhyay

On 7^th of October after receiving Tika from our elders on the propitious festival of Dasain, we began to proceed towards Mangan, the district headquarters of North Sikkim. After some formalities we moved towards Lingzya, the last vehicle accessible village of that part (though Bey is also connected by road but due to heavy landslides after the earthquake it is totally cut-off from the mainland). It was almost 6:30 in the evening therefore we decided to stay at the Panchayat Bhavan which was turned as a relief camp after the earthquake. We met the Panchayat of Lingzya who made necessary arrangements for us to stay in the village. The Panchayat informed us about the fatalities met by his village and his village men. We tried to meet the people in the relief camp but, Mr. Bhutia the Panchayat told us that most of the earthquake victims have started to return to their own houses. It is a beautiful village mostly inhabited by the Lepchas very few Bhutias and the Nepalese who are mostly agriculture laborers from Nepal.

Namchi Govt. College team at 10th Mile Landslide

On 8^th of October, before we left for Bey, few villagers told us about two shocks occurred in the morning. They further told us that the shocks now have become usual elements in their lives. Yaha ta sano sano bhuichalo aai bascha….aba ta hamilai daar lagnu chodeko cha (here small shocks occur usually…now we do not get scare). There were more or less 80 bags which were to be distributed to the victims of Bey. We decided to carry few bags as we were told that almost all the families of Bey were rehabilitated at 4^th Mile. After having tea, we began to move towards Bey, one of the worse hit areas of Sikkim. We were carrying relief materials that included dry edibles and materials of daily use like candle, soap, cooking oil, toothpaste, toothbrush etc. Due to heavy landslide after the earthquake, the road connecting Bey with the mainland is now totally devastated. It is now all covered by silt, rocks and clay. We reached 10^th Mile where we could witness the real destruction of the earthquake. The entire road (approx. 400 mts) is washed away by the avalanche and it is now covered by huge rocks and sludge. More or less, all of the mountains in that part of North Sikkim had attrition and abrasion.

After crossing nearly fourteen landslides and the perilous way (where we had to cross the gaps by walking on undersized logs and sometimes by holding ropes tighten there by the mountaineering team) our team reaches Bey at 8:30 A.M. There were very few villagers who had come there to lift Dhaja in the name of the deceased from 4^th Mile relief camp. We distributed the relief materials to the villagers and shared our grief to the surviving members of the deceased.

This Landslide has shattered the village of Bey

The villagers notify us that the village used to have 16 houses of which 4 were sweep away by the landslide. It has to be mentioned here that this village is situated below a mountain which was fall down after the earthquake leading to the death of five people of a lone family. The misfortune of those people who lost their lives is excruciating. After the wobble, the villagers were rescued by the teams led by the locals and NDRF personals. Apart from the human lives, the village has lost almost every means of its survival. It has lost its agricultural lands, livestock, houses, orchards, cardamom lands and so on. According to a woman she has lost all of her livestock in the catastrophe. She had twenty cows, few pigs and goats which were brush off by the landslide. We have also observed homely materials like frying pan, and small packs of cloth scattered around the village which were thrown by the villagers in distress. The domestic animals, which had overcome the fatality, were grazing in the plains of the derelict village.

The picture of present Bey is a heartbreaking one. Within a fraction of second the beautiful village of Bey was converted into a land of misery. The Lepchas of Bey and their virtuousness, their openhandedness and their simplicity on the one side and the loss of their near and dear ones along with their property on the other has greatly shaken my idea of the existence of a “Supernatural Power” which we generally term as GOD.

The team of Namchi Government College was lead by Mr. Rajen Upadhyay, Assistant Professor Department of History and was convoy by Mr. Dweep Subba (V Semester) Mr. Jeet Bardewa (V Semester) Mr. Tilak Bardewa (Pass out Student), Mr. Hari Chandra Sharma (V Semester), Mr. Phurba Lepcha (III Semester), Mr. Santosh Rai (III Semester) and Mr. Simon Rai (Driver). Being a team Leader I would like to thank Mr. Simon Rai who has carried the entire relief materials on his shoulders on the adverse way towards Bey.

Distributing Relief materials to the villagers at Bey

Crossing the perilous way 

Jeewan Theengh.... The National Poet of Sikkim..

Jeewan Theengh, popularly known as 'Maato Kavi' (Poet of the soil) is regarded as the national poet of the independent Sikkim and even after its merger with the soverignity of the Indian Union, the valour of Lt. Theengh is unprecedented. Born on the 19th December, 1955 at a small place named Namchi (presently the district head quarter of South Sikkim), Lt. Jeewan Theengh had a keen desire to look at his motherland as the abode of god and goddess. Blessed with affectionate parantage, his childhood and puberty got passed in and around Namchi where he had started his schooling. Born and brought up in a middle class sikkimese family, he was well nourished with ethical principles and moral values. He had graduated from St. Joseph's College Darjeeling and pursued his Masters in Political Science in North Bengal University. Lt. Jeewan Theengh did have an immense respect for his mother tongue, i.e, Nepali which ultimately steered him towards Nepali literature. He was so prolific in his writings that his  sentimental attachment towards his country and his race got perpetually reflected in his memorable creations. He was literally against the notion of Sikkimese merger into India which resultantly turned  him into  a poet of Revolutionary cadre. We can cite many examples to bring our point home, but the following excerpt best portrays the reason of the title Maato Kavi conferred upon him by his followers :

Timiheru Veer

Aaba Canvas ma desh ka Simana Lekhdai Jau

Timro Suvidha ley bhaye jati

Jaatah bhabhi Sima haru Kordai Jau

Jati sukai sima haru Badaundai laaijau.

( You all are paramount; now you can draw the border of your country on a canvas according to your convenience; keep on marking the fence lines and enhance your geographical sphere)

In the excerpt, we find Jeewan Theengh attacking the Indian Sovereignty in a mocking tone. This establishes the fact how sincerely the poet's sentiments were devoted towards his land. This kind of temperament is, no doubt, the culmination of patriotism.

But, alas!!!!

This pious son of Sikkim who highly felt the grandeur of his motherland was only a blessing for 23 years. This great soul succumbed to the afflictions of incurable disease and breathed his last on 5th July 1978. Though, the life span of this eminent poet was tiny, his works and marks on the society are invaluable. He not only advocated the cause of Sikkimese integration and the Nepali unity, but he also spreaded the message of universality amongst human beings. We can best appriciate or rather worship this great legendary figure by reading and preserving his immortal creations which really speak of Maato, the soil.

( Further writings about this great poet will feature soon in the blog) 

Old picture of Lama Anden(North Sikkim)

This picture of Lama Anden (North Sikkim) was taken by Mr. A.D. Moddie in 1946 when he scaled the peak for the first time. He was attracted by Sikkim due to his deep interest in the Himalayas. Besides a mountainer Mr. Moddie is a Historian, a Civil Servant, a Coloumnist and a Humanist from the heart. During his conversation with me at his residence, Savera located in Nainital, he described about the road conditions of Sikkim in those days. He also stressed upon the transportation as well as communication problems of those days of his remembrance. He told me that in the later phases of development, the places, the waysides and the households   near the roads got developed and township came into existence.

The first Indian to scale Lama Anden (A mountain peak in North Sikkim)

The first Indian to scale Lama Anden a mountain lays left of Lachung is Mr. A.D. Moddie who is also the first batch IAS of independent India. He scaled this peak in North Sikkim in 1946. Recruited in 1948, Mr. Moddie served as an IAS officer in Bihar’s Madhubani district and later resigned and joined Hindustan Liver. I met Mr. Moddie at his Bhim Tal Cottage at Nainital which once belonged to Col. John who was assigned with the charge of administration of the Kumaun and Garwahl region by the British Government. Mr. Moddie bought the house from Mr. Elgin, the last British Officer of the region in the 60’s of the last century. When I reached at his cottage an old man of 90’s opened the door. He still has the very same charm on his face which he used to have 60 years back. I greeted him and our course of interaction about Sikkim started. Mr. Moddie has shared with me some of his great experiences at Gangtok while going to Lhasa as an Indian trader. He told me that Gangtok was then a small town with few houses at present days M.G. Marg. About the least bothered attitude of the then Indians towards the trans-Himalaya in his book Witnesses to our Times he has written the following lines:-

“No one then bothered about the Trans-Himalayan Central Asia. In due course, after a discussion with Harishwar Dayal (then Indian Political Officer to Sikkim) I found myself posted as a trade agent to Gyantze in Tibet……… I think I got my posting on the strength of two earlier treks and a climb on Lama Anden in Sikkim- all I could show of my meager expertise of Central Asia. But my imagination was full of the old Shangri La, the Silk Route, the early Everest story and the earlier Pundits of the survey of India”.

Regarding the perplex situation that he had to face at Gangtok he writes:-

“As there were only two ways, a trader’s or a pilgrim’s permit, I opted for the former. I wrote to our agent in Gangtok, Sikkim, to arrange a mule and a muleteer for me; I would walk. When I arrived in Gangtok and enquired about the mule arrangement, the Agent prevaricated. He shyly disclosed he had arranged twenty mules. He was taking advantage of a sahib-type, who also knew the Political Officer, Gangtok, to send his mules train in, for greater security, under my leadership. When I met Apa Pant, the P.O. for my permit in English, Hindi and Tibetan, I thought I would amuse him with the story of one mule becoming twenty. Apa Pant saw no humor in it. In serious official style, he advised me to take all twenty mules saying, “One mule no status, twenty mules status”.

Apart from the information which he has written in his book Mr. Moddie shared few valuable information about his meeting with the then Maharaja of Sikkim late Sir Tashi Namgyal. He told me that the late Maharaja was a pious person who had nothing to do with politics and who always kept himself busy in religious paintings. Mr. Moddie still has a great love towards the Himalayas and Sikkim has a special place at his heart. When I asked to take few pictures of him he preferred to take them under the pictures of Sikkim which he had taken during his visit.