Brief Introduction to the Sikkimese Bhutia Community

Sikkim, the second smallest state in India, is a land brimming with incredible cultural and spiritual heritage. According to ancient treasure texts (Termas), this sacred region was consecrated by Avalokiteshvara, the Buddha of Compassion, Je-Tsun Drolma (Arya Tara), and five divine Bodhisattvas known as Sprul pa’i mi nga in primordial times. During the 8th century, Guru Padmasambhava, accompanied by his 25 disciples and retinue, paid a historic visit to this land. He blessed and consecrated it as the most sacred among the many hidden lands (Beyul) scattered across the trans Himalayan region. It was during this era that the Drejongpos or Lhopos first settled in this blessed terrain, as recorded in various spiritual and historical scriptures. Renowned linguist George van Driem asserts that the language of the Drejong Lhopos was already spoken in Sikkim by the 9th century. Between 1269 and 1275 CE, a direct descendant of the Kham Minyak royal lineage, Khye Bumsa, journeyed to Sikkim with his followers and settled in accordance with prophetic revelations. Although Tibetan literature often refers to these as Drejongpo or Lhopos, they were later referred to as Bhutias by European historians and anthropologists. From 1373 CE onwards, several highly realized Buddhist masters visited this region, recognizing and reaffirming sacred sites originally consecrated by Guru Padmasambhava. They established meditation hermitages, monasteries, and stupas, thereby spreading the Dharma for the benefit of all sentient beings. Prior to its integration as the 22nd state of India, Sikkim functioned as an independent Buddhist kingdom, characterized by its distinctive customs and cultural traditions. In the 17th century, four reincarnated lamas, referred to as Naljor Chedzi arrived from the four cardinal directions in accordance with prophecies revealed by Guru Padmasambhava. They identified and enthroned one of their own as the first Chogyal or Dharma King of Sikkim. Notably, this monarch had already been administering the region since the 13th century. Thus, across ancient, medieval, and modern periods, the Bhutias have played a pivotal role in preserving the spiritual and cultural identity of this sacred land. Their enduring commitment to safeguarding their mother tongue and literary traditions has ensured the continuity of a rich legacy, from which present-day Sikkimese society continues to benefit. The Bhutia community in Sikkim can be broadly categorized into several primary and subsidiary clans. Some of these clans trace their lineage back to the 8th and 9th centuries. The royal bloodline itself descends from Khye Bumsa and his three brothers. From his son, Dragtsen Darpa, emerged three lineages through his sons: (1) Dorje Pal, (2) Tathup Pal, and (3) Gyodpo Tsangkorpo. Tathup Pal had four sons—(a) Guru Tashi, (b) Nyima Gyalpo, (c) Tshegyud Darpo, and (d) Shangdarpo. Guru Tashi, in turn, had five sons: (1) Jowo Nagpo, (2) Wangchen, (3) Lasopo, (4) Shalngoi Jowo, and (5) Tadrin Dragpa. Jowo Nagpo had two sons: (a) Se Adar and (b) Se Chig Gyal. According to the Chronicle of Sikkim, Khye Bumsa is also said to have had three sons: (1) Kyawo Rab, (2) Langmo Rab, and (3) Mipon Rab. However, there is scholarly debate suggesting these may have been his brothers rather than direct descendants. The lineage of Shalngo Jowo later settled in Gangtok and assumed rulership over the surrounding region. One of the key ministers appointed during this time was Sambar Lepcha, alongside other officials, as mentioned in The History of Sikkim authored by Kalsang Lodon in 1657 at Lasso Tashi Paljor Dzong in Tashiding. The spiritual and temporal ruler of Sikkim, Chogyal Phuntsok Namgyal, who was enthroned at Yuksam by three yogic brothers, was a direct descendant of Shalngo. His enthronement marked a significant milestone, as it aligned with both prophecy and lineage, thus consolidating spiritual authority and political governance. During the reign of the second Dharma King, Chogyal Tensung Namgyal, descendants of Khye Bumsa’s three younger brothers, who had earlier settled to the Haa region of Bhutan, also returned to settle in Dremojong (Sikkim), as per the History of Sikkim. Among the Bhutia clans, eight principal sub-groups are collectively referred to as the Bang Tsho Gyad (also known as Beb Tshen Gyed). These are: 1. Bonpo, which includes: 1. Bonpo-Nagdik 2. Bonpo-Lhasung 3. Radu-Bonpo 4. Ucha Bonpo 5. Kalon-Bonpo 6. Bhenpuchungpa (Total: 18 sub-branches under Bonpo) 2. Gonsarpa 3. Nam Tsangkorpa, comprising: 1. Nam-Khar 2. Nam-Nag 4. Tagchungdharpa 5. Kartshokpa 6. Gyongtodpa 7. Tshungyalpa/Chingapa 8. Dokhampa In addition, numerous other Bhutia sub-clans exist, such as: 1. Bhutshopo: 1. Barphung Bhutso 2. Aden Bhutso 3. Lhamdarpa 4. Gaynyen Bhutso 5. Kalon/ Shar Kalon 2. Todpo: 1. Jamyongpa 2. Ripunpa 3. Galingpa 3. Ripa 4. Khyimbarpa 5. Mabeypa 6. Lharipa: 1. Namnangpo 2. Bod Lharipa 7. Shatshangpo 8. Gang-gyap-po 9. Lahokpo 10. Matshangpo 11. Pathingpo 12. Pheripo 13. Kagyepo 14. Wozerlingpo 15. Dorjelingpo 16. Chakthakpo 17. Tsenkarpo 18. Gamospo 19. Dingpon Wangchuk 20. Daringpo 21. Gokachen 22. Doringpo 23. Wangdakpo 24. Palongdarpo 25. Thanakpo 26. Assampo Despite the diversity among these clans, the entire Sikkimese Bhutia community historically shared a common linguistic and literary tradition. However, due to shifting social, political, and educational dynamics, the prevalence of the Bhutia language has seen a noticeable decline. In light of this, it is of utmost importance to revitalize and promote this unique linguistic and literary heritage to ensure its continuity for future generations.