It takes just 35 minutes to fly from Kathmandu to Biratnagar. From there, a three-hour drive via Basantapur leads to Dhankuta. Basantapur, currently the administrative center of Laligurans Municipality in Tehrathum District, lies en route.
From Basantapur, a half-hour drive will take you to Teenjure, a vantage point offering panoramic views of the majestic Himalayan ranges, including Makalu, Kumbhakarna (Faktanglung or Jannu), and Kanchenjunga (Kelang Sitlang).
The Government of Nepal has recognised the Teenjure-Milke-Jaljale (TMJ) area as one of the nation’s premier tourist destinations. Of the 32 species of rhododendrons found in Nepal, 28 are native to the TMJ region.
Since 2074 BS (2017 AD), I have had the honor of serving as the Mayor of Laligurans Municipality. Early in my tenure, I initiated the establishment of Cholung Park. The main goal of this park is to empower individuals, ethnic organisations, and governments at all levels to play active roles in mitigating the impacts of climate change.
Cholung Park is rooted in Mundhum, the spiritual knowledge of the Yakthung Limbu people. According to Mundhum, all elements of nature—stones, soil, water, trees, birds, and animals—are inhabited by spirits. When these spirits are honored, health and prosperity flourish. But when they are disrespected, illness and calamities may befall families and communities. The rituals of Mundhum—performed by Limbu spiritual leaders such as Phedangma, Samba, Yeba, and Yema—are a means of invoking and pleasing these spirits.
The term Cholung is derived from two Limbu words: “Cho” (a shortened form of “Chomen,” meaning “to raise one’s head”) and “Lung” (meaning “stone”). Together, Cholung can be interpreted as “a benevolent or sacred stone.” Stones hold deep cultural and spiritual significance in the Limbu community. As a child, I would often see long, flat stones partially buried in the earth. Elders would warn, “Don’t touch those stones. Don’t speak near them carelessly. They house ancestral spirits and may bring harm.” Over time, I came to understand why these stones were treated as sacred.
In Limbu culture, the ancestral cradleland is known as Thamalung. Stones placed as shrines to deities are called Kamyanglung. In earlier times, the Limbu raised large boar-like pigs called Yopa, which were used to clear forests. To mark ownership of cleared land, stones called Yopalung were embedded. Public assemblies for delivering justice were known as Chumlung. When a decision was finalised, culprits would touch sacred grass cynodon dactylon and a stone, which was called Lungbung. Boundary markers were Indolung. A stone used to transfer ritual inheritance to daughters was Metlung. Stones placed above graves were called Sutlung, and stones embedded after the fulfillment of a vow were known as Cholung.
Eventually, the Sen kings began referring to the Yakthungs as “Lungbung,” a name that evolved into “Limbu.” As the Shah rulers began levying taxes on Limbu lands, the term “Limbuwan” emerged. These sacred stones thus symbolise the history, law, and sovereignty of the Limbu people.
In truth, Cholung also means “attainment.” Our forebears endured great hardships to ensure the survival of future generations. For instance, Porokmi Yamphami created the universe but struggled with drought. He eventually made it rain by striking a stone atop Faktanglung Mountain. In Lingkhim and Muyum of Taplejung, the deity Yuma taught the people how to sow seeds, cultivate crops, spin thread, and weave cloth. These achievements are collectively called Cholung—celebrated by the Tumyang elders and spiritual leaders of the Limbu.
The Mundhumic traditions emphasise a deep respect for nature—a principle the modern Limbu community, younger generations, and the state must honor. Only those who respect nature can safeguard the universe.
According to Limbu belief, the first human, Mujingna Kheyongna, was conceived through the wind. One son of Ipanaso Sarangthangna was a tiger, Kesami. The spirits of eagles and cats were invoked by Yeba and Yema as master of spirit. Different clans have taboos that reflect reverence for nature: Manghbu may not cut gopebans (Cephalostachyum capitatum), Khewa avoid eating flying birds, and the Fenduwa Maden clan abstains from buffalo meat.
This intimate relationship with the natural world defines the essence of Cholung Park. The park conveys a profound message: to live in harmony with nature is a universal necessity.
Within the park, symbolic elements abound. A stone handloom represents Yuma’s Khiboma, and a tall stone, Khibelung, symbolises thread-spinning. Other elements such as the loom’s yoke (juwa/thakkuri) and water mills (walumsum) are collectively referred to as Yakchelung. Stone rest platforms (iknamephe), stone paths (sanglam), and stone balances (pasangga) have also been created.
During traditional Limbu weddings, the bride and groom are weighed. If the groom is lighter, a khukuri is added; if the bride is lighter, clay beads (khambrakma) are placed until both sides balance—symbolising equality. Such rituals reflect the sophistication of ancient Yakthung Limbu civilization.
Other sacred features in the park include Yumsalung and Khaulung. Rituals for cleansing impurity are performed with salt and oiled meat. Shrines like Kamyanglung, Lungdum Pawa, and Singdum Pawa Chawat are dedicated to nature deities. Sacred water is drawn from tree roots and stone hollows.
In Limbu assemblies (Chumlung), those found guilty are ritually purified with Lungdum and Singdum Pawa Chwat. Soul-retrieval rituals (Saam Lingma) are regularly conducted. In cases of divorce, both spouses are purified with sacred water, and the Najong-Khemjong ritual is performed. Afterward, the woman is considered to be ritually “virgin.”
According to Mundhum, incest between maternal relatives brings epidemics. To prevent this, vows were made invoking divine punishment. Trees such as tengo (silk cotton), henchhing (Erythrina stricta), and manglok were planted to avert misfortune. Thus, Limbu rituals are both environmentally and women-friendly.
Henjiri Hembang Cholung is a sacred site for children who have not yet grown teeth. In Limbu belief, people of all ages—children, youth, elders—hold equal importance in society.
Yuma Mundhum traditions are particularly revered. One story recounts how a pond near Tiptala Bhanjyang burst, blocking all paths. Yuma asked various animals to help. A monkey and bird failed. Finally, a buffalo succeeded, after which Yuma vowed that her descendants would never eat buffalo meat. This tale embodies Mundhum philosophy: all beings—human and animal—play vital roles in sustaining the universe.
To preserve these cultural practices, the municipality has appointed a Samba practitioner at Cholung Park. This ensures the continuation of Limbu traditions and intangible heritage.
The park also features rhododendron saplings brought from elevations above 3,500 meters, blooming between February and July. Indigenous plants like morchejhar (Polygala arillata), used to make yeast cakes (khesung), and pangdu (Rubia cordifolia), used for dyeing, have been planted. Medicinal herbs such as lungbungphung (Bergenia ciliata), luplak (Sweetflag), Chimphin (Heracleum wallichi), Panchaule (Orchid Latifolia), and sunghing (Swertia/Chiraito) are also cultivated—supporting traditional healing systems.
The Yuma Museum displays stone and clay artifacts from the Stone Age, including Serilung. Ornaments like Simala/Lungbrakma and Mattimala/Khambrakma are exhibited. A fossilised elephant tusk discovered in Dopkile (Ward No. 1) is the museum’s highlight.
Coins from the Licchavi, Malla, Sena, and Shah periods, as well as from Chinese and Indian empires, are on display. Symbols of battle—flags, drums (nagara), swords, khukuris, and guns—are preserved. Historical letters like Syaha Mohar, Lal Mohar, Kasyarukka, and Sanads granted by Tibetan lamas, Sikkimese kings, Sens, Shahs, and Ranas are archived. Writings of Sirijanga Singthebe, an 18th-century Limbu scholar, are included, covering Limbu history, society, and Mundhum.
Tools for weaving, agriculture, hunting, and food preparation are also displayed. Conservation efforts for indigenous wildlife have begun.
Today, Cholung Park generates over two million rupees annually and attracts global researchers, tourists, and media. It has been featured even in Time magazine.
To connect Cholung Park to Mt Kumbhakarna, a study was conducted for the Cholung–Faktanglung Naala trekking route. I personally trekked this route through Tinjure, Milke, Jaljale, Sabha Pokhari, Tokpegola, Olangchung Gola, and Khambachen to Kumbhakarna Base Camp.
If the federal government were to construct a one-meter-wide stone trail, Nepal’s longest trek could be established—from Cholung Park in Basantapur to Chyangthappu, Panchthar. Local municipalities only need to manage food and lodging services.
The trail passes yak sheds, sheep pastures, caves like Kandhya Cave (Phukku), and lakes such as Sabha Pokhari, Saju Pokhari, Palung–Loden, and Sinjema. Views of Kumbhakarna and Kanchenjunga are spectacular.
Tourists may encounter rare wildlife: red panda (habre), common palm civet (sungsa), Gray’s flying squirrel (lapsaba), marble cat (yangbak), blue sheep (melluk), musk deer (phungsa), black bear (mayu), snow leopard (nang nuge), and Himalayan birds such as the monal (samdangwa), kingfisher (tettetyokna), and bar-headed goose (Karangwa).
They can also discover medicinal plants like kutki (Picrorhiza), bikhma (Aconite), kenjophung (Rheum australe), and pangbophung (Nardostachys).
All these areas are deeply embedded in the Limbu’s Mundhum culture. Without cultural insight, any biological study of the region would be incomplete. Revitalising these remote Himalayan and border areas through tourism can generate billions in revenue—and preserve Nepal’s indigenous soul.
