Sacred rituals held in Sikkim to purify Mount Khangchendzonga and seek protection from guardian deities

Members of the Sikkim Bhutia Lepcha Apex Committee (SIBLAC), the Sikkim Indigenous Lepcha Tribal Association (SILTA), and other concerned citizens came together to conduct a special purification ritual. The puja was organized in response to the recent climbing expedition to Mount Khangchendzonga, which is considered one of the most sacred mountains by the people of Sikkim, especially among the Lepcha and Bhutia communities.

The participants in the puja said the expedition was not just a physical activity, but a spiritual violation of their beliefs. They believe that Mount Khangchendzonga is not simply a peak of snow and rock—it is a living deity, a divine guardian, and a central figure in their spiritual life and traditional beliefs. The purpose of the purification ritual was to seek forgiveness from the guardian deities, to apologize for what they see as the desecration of a holy site, and to ask for protection from any misfortunes that might arise due to the defilement of such sacred ground.

SD Tshering, Advisor to SIBLAC, provided a deep insight into the historical and religious background behind the ritual. He emphasized that this was not a random or symbolic event—it was an urgent and heartfelt effort rooted in centuries of tradition and faith.

“So what is the main significance of today's special purification rituals?” he asked. “Just to understand the background of this puja, you’ll have to quite a little bit understand the historical history of Sikkim. In the 8th century when Guru Padmasambhava came to Sikkim, he found this place very suitable for dharma.”

Guru Padmasambhava, also known as Guru Rinpoche, is a revered figure in Buddhism, especially among the people of the Himalayas. He foresaw Sikkim as a land where the practice of dharma could survive even if it vanished in other parts of the world. In order to protect this sacred land, he appointed various guardian deities—also known as Ghajin deities—like Kanchenjunga, Yabdi, Pauhungri, and many others.

“These deities were not chosen casually,” Tshering said. “They were meant to be protectors—not just of the physical land, but of the people, the culture, and the spiritual energy of Sikkim. And we in Sikkim have great belief in these Ghajin deities. We have always taken them as our protector in all circumstances.”

Now, according to Tshering, this divine protection has been disturbed. The recent expedition to Mount Kanchenjunga, where people climbed on the sacred peak, is seen as an act that goes against the spiritual laws of the land. He said that such acts are prohibited in their tradition.

“Kanchenjunga is not just a mountain. It is a Ghajin deity, a guardian spirit. Anyone climbing on that is against our religion,” he said. “Since it has already been desecrated, now we want to purify it.”

He said that the puja was performed in three main stages. The first was asking for forgiveness—from the guardian deities—for all wrongdoings such as cutting trees, disturbing the environment, and climbing the sacred mountain. The second stage was to request the deities to continue protecting Sikkim and its people. And the third was to ask for blessings, so that no further harm or misfortune comes to the land and its inhabitants.

“This puja, although conducted according to Buddhist tradition, is not limited to Buddhists,” Tshering added. “It is for all the Sikkimese people. We are asking protection for all, regardless of their religion, caste, or community. The land belongs to everyone, and so does the protection.”

He also expressed hope that this puja would act as a shield for the people of Sikkim and prevent any negative incidents from occurring in the near future.

Mayalmit Lepcha, the President of the Sikkim Indigenous Lepcha Tribal Association (SILTA), also addressed the gathering and emphasized the deep spiritual connection the Lepcha community has with Mount Kanchenjunga.

“Since I belong to the Lepcha community, we have a deep belief that we've been created from a pure snowball of Kanchenjunga,” she said. “So for us, Kanchenju, which is known as Kanchenjunga, is a very, very sacred mountain.”

She explained that when people climb the sacred peak, they believe that the spiritual purity of the mountain is disturbed, even dirtied. “When an expedition takes place and people walk on it, we believe it gets dirty,” she said. “And if sacred mountains, rivers, and lakes are defiled, we believe that it brings harm.”

She elaborated that this harm can be both direct and indirect. Direct harm could be floods, famine, and illnesses. Indirect harm includes unseen and unknown misfortunes that affect the people and the environment in invisible ways.

“Today, we did this puja to ask for forgiveness. Whether the mistake was done knowingly or unknowingly, we are saying sorry. And this puja is not just for the Lepcha community—it is for all people living in Sikkim,” she said.

She also made a heartfelt appeal. “I request that every temple, every monastery, and everyone in Sikkim should do this forgiveness puja. Wherever you live in Sikkim, please do this. It is important for all of us.”

To understand the deep emotional and spiritual link the people of Sikkim have with Mount Kanchenjunga, one must also look into the historical significance of a place called Kabi Lungchok. This is a sacred site located about 17 kilometers north of Gangtok, along the Northern Highway.

The site is known for the Treaty of Blood Brotherhood, a solemn oath of unity and peace between two major communities of Sikkim—the Lepchas and the Bhutias. The treaty was signed between Lepcha chief Thekong Tek and Tibetan prince Khye Bumsa, who had migrated from Tibet to seek blessings and settle in Sikkim.

In a symbolic and sacred ritual, the two leaders installed stones into the ground and tied them with animal intestines. They swore an oath of brotherhood and peace in the presence of Mount Khangchendzonga, who was invoked as the divine witness.

This event marked a new chapter in Sikkim's history, one of unity, harmony and shared spiritual values. The location where the treaty was signed is still marked by stone pillars and life-size statues of the two leaders.

The historical records also state that Guru Tashi, an ancestor of Khye Bumsa, had five sons, and one of them helped construct a monastery in the Sakya Kingdom of Tibet. He was honoured with the name “Khye Bumsa,” meaning “superior of ten thousand heroes.” After his marriage to the Sakya princess, Khye Bumsa settled in Chumbi Valley and frequently met Thekong Tek. Through Thekong Tek’s blessings, his wife gave birth to three sons.

Recognizing Khye Bumsa’s lineage and the prophecy that one of his descendants would one day rule Sikkim, Thekong Tek decided to hand over leadership after his death. In 1642, Khye Bumsa’s grandson, Phuntsog Namgyal, was crowned the first Chogyal (king) of Sikkim at Yuksom, beginning the Namgyal dynasty.

This background shows that the bond between the Lepchas and Bhutias is not just political—it is spiritual and historical. And at the center of this sacred bond stands Mount Khangchendzonga, not just as a geographical landmark but as a guardian deity and a witness to the founding unity of Sikkim’s people.