Stones have been regarded significant in the Lepcha community since time immemorial. The Lepcha is an indigenous community living in the tiny state of Sikkim in Northeast India and believed to be the autochthones. They refer themselves as Rong, derived from the Lepcha word Rongkup or Rumkup meaning ‘the children of snowy peak/ the children of God’. The ‘original big stone’ referred to Mt. Kanchenjunga, also known as Konchen Kongchlo, is from where the Lepchas believe to have originated. The community have deep reverence for Konchen Kongchlo and also erect stones on different occasions. These upright stones erected during festivals like Lho Rum Faat are known as longtsaoks, derived from the Lepcha words, long meaning ‘stone’ and tsaok meaning ‘hard’. These erected stones in archaeology and archaeological anthropological parlance are known as megaliths. This culture of longtsaoks among the Lepchas for generations show resemblance with the megalithic culture practiced by numerous communities across the world including the Mundas of Jharkhand, the Karbis of Assam, Naga communities of Manipur and Nagaland, as well as the Hrussos of Arunachal Pradesh among others. Traditionally, the longtsaoks are sacred symbols of the Lepchas associated with significant events and erected as markers to commemorate those special occasions. The traditional knowledge of the community lies in every act of venerating, worshipping and invoking the deities, in appeasing the devils and demons as well as in sanctifying the worldly acts of the Lepchas. These divine longtsaoks are standing either as single stone or in clusters of three, seven or more stones. This traditional knowledge of erecting and venerating longtsaoks is found even in the contemporary Lepcha society while celebrating festivals and events. This paper is a humble attempt to understand the traditional knowledge system associated with the longtsaoks of the Lepchas from an ethno-archaeological perspective.