(d)

THE GREAT DELUGE: The Almighty Goddess Tagera Ningwaphuma found that the world was filled with sins. The human being whom She thought to be Her greatest creation were committing all kinds of sins for their selfish ends. There were only a couple named Sodhung I.epmuhang (Demi-God) and Laoti Phungphahangma (Demi-Goddess) who were trying to bring people to the path of virtue and goodness but they could not succeed. The Goddess knew this, so She decided to save these couple only by destroying all others.

   
 

    The Almighty Goddess sent a messenger Musekha Sekhanama to Sodhung Lepmuhang in the form of a small fish of a stream. One day ,'' Sodhung Lepmuhang rose early and went to bathe in a nearby stream. There, he found a small fish that asked him to help by transferring him to a pond as a big fish was trying to swallow her. The fish also told him that he would save him from distress for this good act. Sodhung Lepmuhang picked her and put the fish into a pond. After sometime as he was passing by the pond he heard the voice of the same fish that request him to take her to a river as he was growing fast and the pond Would to be too-small for her, she was put into the river. Day rolled by, Sodhung Lepmuhang had forgotten the fish and the Work he did for her. One day as he was passing by the river, he heard the voice of the same fish that had grown very big. The fish again asked to put her into the sea as she was fast growing in size and the river would be too small for him. The fish further told him that she would come back In to help him a great deluge which is likely to come and destroy all men of the earth. She further instructed Sodhung Lepmuhang to build a big ship of many compartments where pair of animals, birds and other creatures should be kept. The food also should be collected and kept in the ship. The fish further told him that as all the earth would go down the water she should come near the ship along with his wife Laoti Phungphahangma. She would have a long horn where he should tie the top of the ship with a strong knot. The ship would not sink but, would follow her. Sodhung Lepmuhang heard the words of the fish and believed each word uttered by the fish. Sodhung Lepmuhang returned home and did everything as desired by the fish. A big ship was built having many compartments where pair of each animal, bird and other creatures were taken into the ship. The stock of food was also deposited inside the ship. He then along with his wife shut the door of the ship.

   
       Soon after torrential rain started coming down from the sky. There was darkness everywhere. The deluge started enveloping on earth. Nothing could survive in the deluge. At that time a fish of huge size appeared near the ship and Sodhung Lepmuhang tied the ship to the horn of the huge fish. The ship went after the fish. After days and nights the rains stopped and there was silence everywhere. The sun appeared in the sky. The water started going down. The hills around started appearing. The ship stopped on a hillock. The fish told Sodhung Lepmuhang to go down to the earth with all the creatures of the ship to start a new life of peace and happiness and also guide the future generation, the path of sustainable peace and happiness. For this, the Limboo Kiratas invoke Sod hung Lepmuhang as Demi-God even today for all social and religious rituals.
   
      The folk tale is based on the myth of Mundhum of the Limboo Kiratha tribe. The Aryans too have similar kind of legend of the deluge. The theme of the legend is the same. The Mundhum of the Kiratas has come down since generation from mouth to mouth. This legend of the Aryans is found written in the volume of Satpath Brahman which is supposed to be written five hundred years before the Christ. It may be assumed that the oral legend of the Kitara is older than that of the Aryans. It is also interesting to note that the legend of Noah's ark of the Bible has the same overarching theme. A deep study into the folk legends of Sikkim and its tribes would help relate all these legends (Subba, 1999; Gurung and Lama, 2004: 71-72).
   
   
   
   
   
 
 
 
 
 
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