Culture and Society of Nepal

Culture & Society of Nepal
The culture of Nepal is rich and unique. The cultural heritage of Nepal has evolved over the centuries. This multi-dimensional heritage encompasses the diversities of Nepal’s ethnic, tribal, and social groups, and it manifests in music and dance; art and craft; folklore and folktales; languages and literature; philosophy and religion; festivals and celebration; foods and drinks.

Dance and music
Legends state that dances in the Indian subcontinent originated in the abode of Lord Shiva — the Himalayas and the Himalayan Kingdom of Nepal — where he performed the tandava dance. This indicates that dance traditions of Nepal are very ancient. With altitudes and ethnicity, the dances of Nepal slightly change in style as well as in the costumes. The Dishka, a dance performed at weddings, includes intricate footwork and arm movements. Accompanying music and musical instruments change in tune with the themes, which revolve around topics like harvesting of crops, marriage rites, war stories, a lonely girl’s yearning for her love, and several other themes and stories from everyday life in the villages.

Languages and literature
As per the 2011 census, 123 languages are spoken in Nepal. Nepal’s linguistic heritage has evolved from three major language groups: Indo-Aryan, Tibeto-Burman, and indigenous. The major languages of Nepal (percent spoken as mother tongue) are Nepali (44.6%), Maithili (11.7%), Bhojpuri (6%), Tharu (5.8%), Tamang (5.1%), Nepal Bhasa (3.2%), Magar (3%) and Bajjika (3%).

Nepali, written in Devanagari script, is the official national language and serves as lingua franca among Nepalese ethno-linguistic groups. Maithili language that was originated in Mithila region of Nepal is the de facto official language of Nepal and Madhesh as a whole. Maithili is spoken in Nepal as a second language. Extinct languages of Nepal include Kusunda, Madhesiya and Waling.

Religions and philosophy
The 2001 census identified 80.6% of the population being Hindu. Buddhism was practiced by about 11% of the population (although many people labelled Hindu or Buddhist often practice a syncretic blend of Hinduism, Buddhism, and/or animist traditions). About 3.2% practice Islam and 3.6% of the population follows the indigenous Kirant religion. Christianity is practiced officially by less than 0.5%.

Hindu and Buddhist traditions in Nepal go back more than two millennia. In Lumbini, Buddha was born, and Pashupatinath temple, Kathmandu, is an old and famous Shiva temple of Hindus. Nepal has several other temples and Buddhist monasteries, as well as places of worship of other religious groups. Traditionally, Nepalese philosophical thoughts are ingrained with the Hindu and Buddhist philosophical ethos and traditions, which include elements of Kashmir Shaivism, Nyingma school of Tibetan Buddhism, works of Karmacharyas of Bhaktapur, and tantric traditions. Tantric traditions are deep rooted in Nepal, including the practice of animal sacrifices. Five types of animals, always male, are considered acceptable for sacrifice: water buffalo, goats, sheep, chickens, and ducks. Cows are very sacred animals and are never considered acceptable for sacrifice.

Festivals and celebrations
Several of the festivals of Nepal last from one to several days. Dashain is the longest and the most important festival of Nepal. Generally Dashain falls in late September to mid-October, right after the end of the monsoon season. It is “a day of Victory over Demons”. The Newars celebrate the festival as Mohani. Tihar or Swanti and Chhath are another important festivals of Nepal. New Year’s Day of the lunar calendar Nepal Sambat occurs at this time.

Other important festivals include Buddha Jayanti (the celebration of the birth of Buddha)Maha Shivaratri (a festival of Lord Shiva) and during Maha Shivaratri festivities, some people consume excessive drinks and smoke charas.Sherpas, mostly located at higher altitudes and in the Mount Everest region, celebrate Mani Rimdu, for the good of the world.

Most festivals include dancing and music, and a variety of foods are consumed during festivals and on special occasions.

The Sagan ceremony is the ritualized presentation of five food items (boiled egg, smoked fish, meat, lentil cake and rice wine) to a person which is done to bring good fortune as per Tantric tradition.

Architecture and archeology
Nepal Sumpada Sangha (Nepal Heritage Society) has compiled an inventory of 1,262 significant architectural and archeological sites in Nepal outside Kathmandu Valley.

Courtesy: Ministry of Foreign Affairs, Nepal

https://mofa.gov.np/about-nepal/culture-society/

मगर गुरुंगलाई पनि कर्नेली दर्जा

 मगर गुरुंगलाई पनि कर्नेली दर्जा: स्वस्ति श्री मद्द्तिप्रचन्डभुजडंदेत्यादी श्री श्री श्री प्राईममिनिष्टर जंग बहादुर राणाको सनद 

आगे हाम्रा भर मुलुकका ठाकुर राजपुत गैरह के १९११ सालमा भोट तर्फ लडाई हुँदा र १९१४ सालमा लखनौ तर्फ लडाई हुँदा मार्फत भाइ भारदार गैरह ले साथ् लागि भर समेत गर्याको विस्तार गरी श्री श्री श्री प्राईममिनिष्टर जंगबहादुर राणाले खसलाइ क्षेत्री तुल्याई बराबर दर्जा बधाई बक्सनु भयाको छ । मगर गुरुंगलाई पनि कर्नेली दर्जा पुर्याई पुरानो रोजा पल्टनमा भर्ति गरिबक्सनु भएको छ । अरु पर्जा जनालाई पनि सिपाही तुल्याई पल्टन खडा गरिबक्सनु भएको छ । अघि देखि मासिने नेवार जातलाई पनि न मास्नु भन्या स्थिति गरिबक्सनु भएको छ । लिम्बू किराती जातलाई पनि पल्टन खडा गरी नमास्नु भन्ने स्थिति गरिबक्सनु भएको छ । .. ठाकुर राजपुत जात गैरह लाइ १९१९ सालसम्म तिरी आया बमोजिमको सेर्मा अस्मानी साउने फागु चार आनी बराह आनी एक रुपैया सम्मको सेर्मा झारा खारा बेठ बेगारी हुलाक वलक जीम्दार अमालीको लाग्न्या रकम कलम समेत १९२० सालको वालिदेखी माफ गरिबक्स्युं हाम्रा काम काजमा उर्दी हुने बित्तिकै सामेली भै लाए अर्हाए बमोजिम काम गर्नु इति सम्बत १९२० साल कार्तिक वादी६ रोज १ शुभम ।

टिप्पणी :

१ ) सम्बत १९२० साल कार्तिक वादी ६ रोज १ देखि लागू भएको यो सनदपछि मात्र खसहरु क्षेत्री बने ।

२ ) मगर र गुरुङहरुलाई कर्णेल सम्मको पद दिइने स्थिति बसालिएछ ।

३ ) नेवारहरुलाई 'नमासिने' जातमा उकालिएछ ।

४ ) लिम्बू र राईहरुलाई पनि 'नमासिने' जातमा उकालिएछ ।

शव्दार्थ :

क) सनद = सरकार प्रमुखको आदेश, जो सबैले मान्नु पर्दछ (Executive Order)
ख ) नमासिने = दास बनाउन नपाइने वा कुनै कसुर गरेकामा ज्यान लिन नपाइने ।

Courtesy:
https://www.facebook.com/Boston-Magar-Society-Inc-176874689016795/
Boston Magar Society Inc.

September 23, 2014

Who was Aramudi?

Dilli Raj Regmi suggests for research on this issue, "Aramudi in all possibility was a king of the Gandak region. He might act as well as a ruler of a native dynasty of Magars. The Magar vocabulary might provide a clue to the meaning of the word Aramudi in its historical setting. But scholars with a competent knowledge of linguistics and Indo-Mongoloid dialects are needed for the task. If Gandak region is thoroughly searched for historical studies, we are likely of gain new light on the event of the Kashmir-Nepal conflict and Aramudi's own identity to a phantom by the overwhelming authority." 

Regmi, Dilli R. (2007). Ancient Nepal. New Delhi: Rupa & Co. [First published in 1965 and reprint 2007].P. 213-4.

In 'Indigenous Magar of Nepal: Annotated Bibliography', 2018, pp30-31

गुरुङ्ग, कृष्णवहादुर, योगी नरहरीनाथ (सम्पा.). (२०२०). श्री गुरुङ्ग मगर वंशावली. शाके १८८५. कृष्णबहादुर गुरुङ

ग्रुङ्ग घले राजाहरूको वंशावली वीर गुरुङ्ग मगर वंशावली सेनापति झार्गल गुरुङ्ग (सरदार झागल गुरुङ्गको वैशावली)ः भावार्थः “शिवावतार गोरक्षनाथलाइ नमस्कार छ । पर्वत राजपुत्री पार्वती गौरी देवीलाई नमस्कार छ । गोर्खा बीर सर्दार झागल गुरुङ्गको वंशावली लेखिन्छ । महेश्वर महादेवका सखा तथा भक्त गुह्यकवंशका राजाधिराज अलकाधिनाथ कुवेर उत्तरदिशाका दिक्पाल प्रसिद्ध छन् । कुवेरका पुत्र नलकूवर हिमालका उदार कीर्तिशाली भूपाल भये । तिनका सन्तति गुह्यक देवताका वंशमा जन्मेका भाषाविकासक्रमले गुरुङ्ग भयेका छन् । गुरुङ्ग वंशमा कास्की राजधानीमा वीरराजा अरमुडि भये, जस्ले काश्मीरका राजा जयापीडलाई जिते । लमजुङ्ग राजधानीमा अर्का वीर राजा रणभीम गुरुङ्ग रणमा भीमसेन समान भये ।” पृ. १७

In 'Indigenous Magar of Nepal: Annotated Bibliography', 2018, pp79-80

u'?Ë, s[i0fjxfb'/, of]uL g/x/Lgfy -;Dkf=_= -@)@)_= >L u'?Ë du/ j+zfjnL= zfs] !**%= s[i0faxfb'/ u'?ª

u\?Ë 3n] /fhfx¿sf] j+zfjnL jL/ u'?Ë du/ j+zfjnL ;]gfklt emfu{n u'?Ë -;/bf/ emfun u'?Ësf] j}zfjnL_M Effjfy{M ælzjfjtf/ uf]/IfgfynfO gd:sf/ 5 . kj{t /fhk'qL kfj{tL uf}/L b]jLnfO{ gd:sf/ 5 . uf]vf{ aL/ ;bf{/ emfun u'?Ësf] j+zfjnL n]lvG5 . dx]Zj/ dxfb]jsf ;vf tyf eSt u'Xosj+zsf /fhflw/fh cnsflwgfy s'j]/ pQ/lbzfsf lbSkfn k|l;4 5g\ . s'j]/sf k'q gns"j/ lxdfnsf pbf/ sLlt{zfnL e"kfn eo] . ltgsf ;Gtlt u'Xos b]jtfsf j+zdf hGd]sf efiffljsf;s|dn] u'?Ë eo]sf 5g\ . u'?Ë j+zdf sf:sL /fhwfgLdf jL//fhf c/d'l8 eo], h:n] sfZdL/sf /fhf hofkL8nfO{ lht] . ndh'Ë /fhwfgLdf csf{ jL/ /fhf /0feLd u'?Ë /0fdf eLd;]g ;dfg eo] .Æ k[= !&

In 'Indigenous Magar of Nepal: Annotated Bibliography', 2018, pp79-80

Caste, State, and Ethnic Boundaries in Nepal

Caste, State, and Ethnic Boundaries in Nepal by Nancy E. Levine
models of ethnicity in Nepal stress, on one hand, unlimited ethnic diversity and , on the other, a rather limited set of ethnic contrasts: Hindu versus Buddhist, trbe versus caste, mountain versus middle hills versus lowland Terai. However, ethnic relations in Humla District, in Nepal's far northwest Karnali Zone, are characterized more by interaction, interdependence, and mobility than contrasts and boundaries between groups.

Read more

Folklores of Nepal

The appeal of Nepal to the world has always been its lush forests, snow-capped mountains and the calm of a diverse landscape that stretches across the horizon. The traditions, languages and history itself is filled with wondrous anecdotes that invite curiosity and imagination. And like any culture with a rich history, Nepal has no shortage of a supernatural undertone to amaze tourists and locals alike. Here are some of the most popular stories that have captivated the hearts of all those who have journeyed to the small but colorful nation.

By courtesy: https://honeyguideapps.com/blog/folklore-of-nepal

History of Nepali language

Nepali Language

Nepali language, originally, belongs to the Indo-Aryan branch of the Indo-European language family. It is one of 22 official languages of India, incorporated in the 8th schedule of the Constitution of India. The official language of Nepal, it is spoken in some north eastern parts of India. In India, the influence of Nepali language can be seen in the state of Sikkim as well as the Darjeeling district of West Bengal, where it has been declared the official language. It is also widely spoken in the state of Uttaranchal and Assam. Also known as Nepalese, Gorkhali and Gurkhali (which means the 'language of Nepali Gorkhas'), the language has a rich cultural history. The oldest term used to describe Nepali is "Khaskura", which came from the rice growing Indo-Aryan settlers, known as Khas.

Read more 

Read more 

जनजातिले रातो टीका नलगाउनु संस्कृतिको अपव्याख्या हो

 जगमान गुरुङ भन्छन्- जनजातिले रातो टीका नलगाउनु संस्कृतिको अपव्याख्या हो पहिले सबै जातिले सेतै टीका लगाउँथे

अमृत सुवेदी २०७५ कार्तिक १ गते १०:५२ मा प्रकाशित

१ कात्तिक, पोखरा । दशैं भन्नेबित्तिकै विशेष त्यही दिनको झल्को आउँछ, जुन दिन हामीले निधारभरि टीका लगाएर आशिर्वाद लिन्छौं । अग्रजको हातबाट चामलको अक्षता निधारमा लगाएर आशिर्वाद लिएपछि बल्ल दसैंले सार्थकता पाउको महसुस गर्छौं ।

खास किन लगाइन्छ त दसैंमा टीका ? त्यसको महत्व समृद्धि, शक्ति र युद्धसँग जोडिएको संस्कृतिविद प्रोफेसर डाक्टर जगमान गुरुङ बताउँछन् । ‘क्षत भनेको नाश हो, अक्षत भनेको नाश नहुने, यही नाश नहुने अन्नका रूपमा चामललाई अक्षता भनेर टीका लगाउन थालिएको हो ।’

अक्षता धानको चामलको हुन्छ । संस्कृतमा धन्य र नेपाली भनिने धान अन्नमध्येको उच्चकोटीको अन्नको रुपमा मानिने वरिष्ठ संस्कृतिविद गुरुङको भनाइ छ । उर्भर अन्न प्राणलाई धान्ने प्राणेश्वरका रुपमा चामललाई लिइन्छ । प्राणेश्वर अर्थात चामलको भात भोजन गर्नुभन्दा पहिले निधारमा लगाउने चलन सुरु भएको गुरुङको दाबी छ । यसले कृषि र समृद्धिसँग जोड्ने काम गरेको उनी बताउँछन् ।

दसैं र दसैंको अक्षता युद्ध परम्परासँग पनि जोडिएको गुरुङको तर्क छ । शरद ऋतु सुरु भएसँगै खेतबारीबाट विश्राम लिएर किसानहरुले हातहतियार सफाइ गर्ने र धार लगाएर राख्ने चलन छ । अझै पनि नवरात्रीमा हातहतियार पूजा गर्ने चलन छ ।

किन त ? ‘खेतबारीबाट काम मुक्त भएर हातहतियार सफा गर्ने, साँध लगाउने, पूजा गरेर दशमीको दिन हातहतियार अभिषेक गरेपछि निधारमा दहीमा मुछेको चामलको टीका लगाए हर्षबढाइँ गर्दै युद्धको अभ्यासमा निक्लने चलन थियो,’ डा. गुरुङ भन्छन्, ‘दसैं युद्ध परम्परासँग जोडिएको पर्व हो ।’ दसैंमा पुजिने दुर्गा एक शक्तिको प्रतीक भएको गुरुङ बताउँछन् ।

साँस्कृतिक पर्व दसैंमा लगाइने टीका भने फरक-फरक हुन्छ । अहिले पनि एकाथरिले रातो टीका निधारभरि लगाउँछन् भने अर्काथरीले सेतो । गुरुङ, मगर, राई, लिम्बू, तामाङ, नेवार लगायत जनजातिले सेतो टीका लगाउँछन् भने खसआर्यले रातो टीका । यसमा संस्कृतिविदहरुको फरक-फरक धारणा पाइन्छ । तर, वरिष्ठ संस्कृतिविद जगमान गुरुङ भने अहिले आएर रातो र सेतो भनेर विवाद गर्नु बेकारको कुरा भएको बताउँछन् ।

पहिलेपहिले सबैले दही र चामल मुछेर सेतै टीका लगाउने गरेको डा. गुरुङको तर्क छ । ‘पहिले कहाँ पाउनु अबीर, उत्पादनै हुँदैनथ्यो । सबैले सेतै टीका लगाउने हो,’ संस्कृतिविद् जगमानले भने, ‘रातो टीका लगाउन थालिसकेका जनजाति पनि आफनो पहिचान भन्दै सेतोमै फर्केका छन् । वास्तवमा, जनजाति मात्र होइन, खसआर्यले लगाउने भनेको पनि सेतै टीका हो ।’ पछि यातायातको सुविधा भएपछि बल्ल अबीरको प्रयोग हुन थालेको उनको भनाइ छ । रातोलाई विजयीको प्रतीकका रुपमा टीका लगाउने गरिन्छ ।

‘विवाहमा बाध्य भएर धेरै दिन लगाएर भए पनि अबीर लिन जाने तर मितब्ययिताको आधारमा बाँच्ने बाहुन ४ पैसाको लिन धेरै दिन लगाएर जान सक्दैनथ्यो,’ उनले भने, ‘त्यसैले आफनै ठेकीको दही र आफ्नो घरको चामल मुछेर टीका लगाउने हो ।’

पहिले नेवारले मात्रै रातो टीका लगाउने उनको तर्क छ । मुख्य बजार एरियामा अबिर बेच्ने नेवारले मात्र रातो टीका लगाउने गरेको गुरुङ बताउँछन् । अहिले आएर टीकाको सन्दर्भमा उल्टो भइरहेको उनलाई लागेको छ ।

अहिले आएर दसैंको टीकासम्बन्धी अपव्याख्या भएको गुरुङले बताए । ‘गुरुङ, मगर, राई, लिम्बू, तामाङ, थारुले रातो भनेको छ बाहुनको हो हाम्रो त सेता टीका भनिरहेका छन् । कि चाहिँ दसैं मान्नै हुँदैन नत्र हामीले सेतो टीका लगाउनुपर्छ भन्छन् उनीहरु,’ गुरुङले भने, ‘गुरुङले हामी त वुद्धिष्ट भन्छ । गुरुङले बुद्धिष्ट भनेर जानेकेा कति वर्ष भयो होला ? १ सय वर्ष पनि पुगेकेा छैन ।’

रातो हाम्रो होइन, हाम्रो टीका त सेतो हो भन्नु जनजातिले गरेको अपव्याख्या भएको उनको तर्क छ । गुरुङ, मगर, राई, लिम्बू, तामाङहरुले हाम्रो रातो होइन भन्नुभन्दा पहिले आˆनो चलन हेर्नुपर्ने उनको भनाइ छ ।

‘अयँर-भयँर पुज्दा होस् या देउराली पुज्दा परेवा, कुखुरा, भेडो वा बोका जेसुकै काटे पनि थानको ढुंगामा पर्सिने चलन छ,’ गुरुङले भने, ‘भोग दिएको टाउकोको रगत थाल वा टपरीमा राखेको अक्षतामा मुछेर टीका लगाउने हो ।’

जसले रगतमा मुछेको टीका लगाउँछ उसैले रातो त हाम्रो होइन भन्न नमिल्ने उनको तर्क छ । यो संस्कृति नबुझेकोजस्तो भएको गुरुङको भनाइ छ । अहिलेसम्म पनि त्यो चलन यथावत रहेको गुरुङ बताउँछन् ।

बाहुन त काटमार नै नगर्ने जात भएको संस्कृतिविद डा. गुरुङको भनाइ छ । ‘बाहुन काटमार गर्ने जातै होइन । क्षेत्री, गुरुङ, मगर, राइ, लिम्बुहरु लडाकु जाति हुन् । उनीहरुले दुश्मनलाई मछारेर, दुश्मनको छातीमा घुँडाले टेकेर, कम्मरको कर्दले काटेर रगतको टीका लगाउने जात हो,’ डा. गुरुङले भने । त्यसैले उनीहरुले रातो टीका हाम्रो होइन भन्नु भनेको संस्कृतिको अपब्याख्या भएको गुरुङको निश्कर्ष छ ।

बाहुन क्षेत्रीले पनि रातो टीका लगाउन थालेकाे धेरै वर्ष नभएको गुरुङले बताए । बिस्तारै बजारको पहुँच र भारतीयको प्रभावले विजयको प्रतीकको रुपमा रातो सबैले रातो टीका लगाउने प्रचलन बढेको गुरुङको भनाइ छ । दसैं कुनै जात विशेषको पर्व नभएर सबै जातको सांस्कृतिक पर्व भएको उनको भनाइ छ ।

https://www.onlinekhabar.com/2018/10/714115

The Origin of Northern Magar

The Magar of North, or at least the local branches of Taka, Bacchi, Hukam,, belonging to the Deopahari-Gharti, Pun and Budha, do not trace their origin to an alien and faraway land. They say they are of local stock, born from the gods in the north-eastern sector of their present tribal territory. They do not say that the first ancestors lived exactly at the places where the present Magar dwell, but certainly not outside the confines of their topographical universe.

This is an extract from Wild Boar and the Plough: The Origin Stories of Northern Magar by Michael Oppitz

Please send request for full article to info@magarstudiescenter.org.np

Revisiting Magars' history...

Nepal is a melting pot of many races and tribes. There are more than one hundred different types of races and castes in Nepal. It appears that “for the size of the country Nepal possesses a great variety of races in its population."1 The prehistory and the early history of Nepal are largely unknown. “The ancient history of the Nepaulians, like that of all other nations which affect to trace their origin beyond the date of authentic records, is clouded by mythological fables”2 The state of Magars cannot be different. Despite of several literary sources on Magars, the origin and history is replete with compounded speculations and inexplicit details. Information on Magars are speckled here and there. Some of these information require evidences, some are incomplete, some contradict each others, some are controversial, and quite often there are missing links in between the periods of history. This is so due to the dearth of substantial evidences, and accurate and chronological documents.

Please request for full article at info@magarstudiescenter.org.np

दशैँ, रामायण र किराँत

दशैँ, रामायण र किराँत

प्रदीप नेपाल

 http://gorkhapatraonline.com/news/61059

धर्म अफिम हो भनेर कार्लमाक्र्सले त्यसै भनेका होइन रहेछन् । धर्म भ्रम हो भन्ने सच्चाइप्रति म विश्वस्त छु । कुनै धर्म, देवदेवी या कुनै अमूर्त भगवानले संसार सृष्टि गरेका होइनन् । सृष्टिकर्ता ब्रह्मा, पालनकर्ता विष्णु, संहारकर्ता महादेव भनी पुजिने भगवानलाई मानिसले नै जन्माएका हुन् । तर मेरो कुरो पत्याउने बारेमा मैले आशा नगरे पनि हुन्छ । कतिपयले मैले बोल्न नपाउँदै त्यसको चर्को खण्डन गरिहाल्छन् । चुप लागौं भ्रमको जित हुन्छ, लेखौं भयङ्कर बबाल मच्चिन्छ । तर मैले लेख्नै पर्छ । कस्तै पनि भ्रमको चिरफार गर्न मैले लेख्नै पर्छ । 
दशैँलाई बाहुन क्षेत्रीको चाड भनिन्छ नेपालमा । जनजातिका नाममा यसलाई बहिष्कार गर्ने अभियान नै चल्यो एकचोटी । गोरेबहादुर खपाङ्गी ‘सर’ हुनुहुन्थ्योे त्यसको नायक । यो २०४८ पछिको कुरा हो । एकाध वर्ष पूर्वमा राई लिम्बुबाट ‘दशैँ बहिष्कारको’ आन्दोलन समेत चलाइयो । तर झुठो कुरो कति दिन टिक्थ्यो र ! गोरेबहादुरले राजाबाट बक्स भएको टीका ग्रहण गरेपछि उहाँ पनि सकिनु भयो, दशैँ बहिष्कार पनि सकियो । प्रायः चर्को उन्मादले यस्तै उल्टो परिणाम दिन्छ । 
आमनेपालीमा अर्को एउटा ठूलो भ्रम छ । त्यो के भने दशैँ राम– रावण युद्धको उपज हो । तर राम रावण युद्ध दक्षिण एशियामा भएकै थिएन । त्यो अफ्रिकाको शिरमा मिश्र र लिबियातिर भएको थियो । मैले यसको स्रोत पनि पटक पटक लेखिसकेको छु । नेपालका भौतिकवादी पुराणवाचक बालकृष्ण पोखरेलको ‘खस जातिको इतिहास’ र दक्षिण भारतका तमिल विद्वान मुक्कामला नागभूषणम्को ‘शतावतार’ पढेर मैले यो ज्ञान प्राप्त गरेको हुँ । रामायणको बारेमा जान्ने हो भने ‘शतावतार’ त नपढी हुँदै हँुदैन । त्यो किताबलाई सजिलो भाषामा भन्दा ‘रामायणका सय अवतार’ भन्ने अर्थ लाग्छ । रामायणको बारेमा कति अध्ययन गरेका रहेछन् ती विद्वानले ! अर्को भ्रम पनि छ नेपालीजनमा, आज जुन रामायण पढिन्छ त्यो नै महर्षि वाल्मिकिले लेखेका हुन् । वास्तविकता के हो भने, वाल्मीकिले छ हजार श्लोकको रामायण लेखेका थिए । अरु ऐरेगैरेले मनपरि थपथाप गरेर रामायणलाई चौबीस हजार श्लोकमा पु¥याइदिए । कुन श्लोक वाल्मीकिको मौलिक हो अनि थपिएका अठार हजार श्लोकका सिर्जनकर्ता को को हुन् भन्ने पनि कसैलाई थाहा छैन । यति मात्र होइन, बाहिरको त कुरै छोडौँ, भारतभित्रकै मराठी, तमिल र बंगाली रामायणमा पनि धेरै पाठ्य भेद छन् । अर्थात् ती एकअर्काबाट पृथक् छन् । 
मुक्कामला नागभूषणम्का अनुसार, वाल्मिकी रामायणले दक्षिण भारतको जस्ता चर्चा गरेको त्यो दक्षिण भारतमा कहिल्यै थिएन । वाल्मीकि रामायणको परिवेश जबलपुरभन्दा दक्षिण जाँदै जाँदैन । यसको अर्थ के हो भने या त रामायण सम्पूर्णतामा काल्पनिक हो या वाल्मिकि रामायणको परिवेश हालको नेपालभित्रै छ । 
तपार्इंहरूमध्ये कतिलाई थाहा छ कुन्नि, एउटा अयोध्या नेपालभित्रै छ । नारायणी नदी किनारबाट तीस चालीस किलोमिटर पूर्व अयोध्यापुरी नाम गरेको ठाउँ अहिले पनि भेटिन्छ । फटाफट हिँड्दा तीन चार घण्टामा पुगिन्छ भन्छन् चितवनका युवा । अब रामायण स्वयंले वर्णन गरेको एउटा विषयतिर हामी जाउँ । गर्भवती सीतालाई रथमा राखेर लक्ष्मण अयोध्याबाट बिहान जंगलतिर लागे र वाल्मीकि आश्रममा सीतालाई महर्षि वाल्मीकिको जिम्मा लगाएर फर्किए । 
व्यावहारिक रूपमा हिसाब गरौं– भारतको अयोध्याबाट एउटा रथ नेपालको चुरेभित्रको वाल्मिकि आश्रममा आएर सीतालाई त्यहाँ छोडेर सोही दिन घर फर्किने कुरो कल्पना मात्र हुन्छ । आजभोलिका बस र ट्रक अथवा कारहरू समेत बिहान अयोध्याबाट गुडेर बेलुका अयोध्या पुग्न सक्दैनन् भने त्यो जमानामा एकै दिन एउटा रथ अयोध्या–वाल्मिकि–अयोध्या गर्न सक्यो भन्ने आधार कहाँ छ ? तर माडीको अयोध्या पुगेर सोही दिन अयोध्या फर्किने कुरो तर्कसङ्गत हुन्छ । 
रामायण कालमा नेपालको भावरमा विद्याको ठूलो विकास भएको थियो भन्ने धेरै ज्ञानीहरूलाई थाहा छ । सांख्य दर्शनका प्रथम पुरुष कपिलमुनिको आश्रम कपिलवस्तु, नारायणी नदीको किनारमा अवस्थित वाल्मीकि आश्रम, जहाँ छ हजार श्लोकको रामायण लेखियो । जनकपुरको कुरै नगरे हुन्छ । जनकपुरबाट पूर्व लागेपछि विश्वामित्रको आश्रम कोशी नदीको किनार । सुनसरी जिल्लामा पर्ने रामधुनीको जंगलमा नै राम, लक्ष्मण र सीताको बाह्रवर्षे वनबास भएको सम्भावना बढी छ । किनभने रामायणमा वर्णित पञ्चवटी त अहिले कतै छैन । त्यति मात्र होइन, विश्वामित्र रामलाई लिन भारतको अयोध्या जानुभन्दा नेपालकै अयोध्यापुरी जानु बढी सान्दर्भिक देखिन्छ । 
भारतको अयोध्यामा राम थिएनन् भन्ने मेरो निष्कर्ष होइन, त्यहाँ कुनै कालखण्डमा राजा राम थिए होलान्, तर ती हाम्री सीतामाताका पति चाहिँ किमार्थ थिएनन् । उसै पनि राम त थाइल्याण्ड र मिश्रमा पनि छन् । आफ्नो देश बाहिरका रामहरूको बारेमा चर्चा गर्नुको कुनै अर्थ हुँदैन । तर भारतीय अयोध्याका रामलाई सीतापति बनाउने काम वाल्मिकि होइन, पछि उपकथा थप्ने कुनै अठार हजारे भारतीय पण्डितको हुनसक्छ भन्ने मेरो बुझाइ हो । किनभने अयोध्या त थाइल्याण्डमा पनि छ । अहिले पनि त्यस्तै अठार हजार श्लोके भारतीय पण्डितहरू गौतम बुद्ध भारतमा जन्मिएका थिए भन्ने हुइँया मच्चाइरहेका छन् । 
अब जाउँ दशैँतिर । दशैँ नेपालसँग जोडिएको पर्व हो, यसमा रामायणको मिसमास पटक्कै छैन । यो भनाइको पुष्टि गर्न हामीले नेपाल र भारतमा मनाइने दशैँको तुलना गर्नुपर्ने हुन्छ । नेपाली दशैँ भनेको मारकाटको आधिक्य भएको चाड हो । दशैँको सप्तमीमा मौलोमा बाँधेर जनावरको बलि दिने चलन मैले जान्दासम्म थियो । सप्तमी, अष्टमी र नवमी मासु पर्व हुन् । दशमीको दिन टीकाको दिन हो । नेपालभित्रै पनि कतिपय जिल्लामा दशमीको टीका लगाएपछि दशैँ सक्किने चलन छ । कतिपय स्थानमा दशमीपछिको पाँच दिनसम्म टीका लगाउने चलन छ । कति दिन टीका लगाउने भन्नेमा विवाद भए पनि सप्तमी, अष्टमी र नवमीमा मासुको चाड बनाउने कुरामा कतै कसैको विवाद भएको पाइँदैन । 
तर भारतमा मासुको प्रयोग दशैँभरि गरिंदैन । दशहरा भने पनि त्यता पूmलपाती मात्रै प्रयोग हुन्छ । 
यथार्थमा दशैँ किराँतहरूको चाड हो । मेची अञ्चलमा काम गर्दा एउटा अनौठो भनाइ सुनेको थिएँ मैले । ‘गहभरि आँसु, दुनाभरि मासु । ’ अर्थात्, मृत्युको शुद्धिमा पनि जनजातिलाई मासु नै चाहिन्छ । 
भन्न त नेपाल र भारतको सम्बन्धलाई रोटीबेटीको सम्बन्ध भन्न मन पराउँछन् कतिले । तर रोटीबेटीको सम्बन्ध भएको मुलुकसँग हाम्रा अधिकांश महìवपूर्ण चाडबाड मिल्दैनन् । दशैँको बारेमा मैले माथि नै भनिसकें । उनीहरू यमपञ्चक (तिहार) मनाउँदैनन् । उनीहरूको राखीको चाड भाइबैनाको सबैभन्दा महìवपूर्ण चाड हो । यता हामी त्यो दिनमा ब्राह्मणहरूबाट डोरो बाँध्छौँ । 
म आफ्ना पाठक सामु अनुरोध गर्न चाहन्छु – कसैको कुरो पनि बिना तर्क नखानुस् । अरु कसैले तपाईंलाई सत्य सिकाउँदैन । हाम्रो देशका पहिला बासिन्दा किराँती नै हुन् । तिनले पालन गर्ने नियमहरू लामो समयसम्म नेपालमा नीति र संस्कारको रूपमा बाँचिरहे । पछि आउने सबैले यसलाई निरन्तरता दिए । दशैँ भारतबाट आएको होइन । त्यो हाम्रै हो । तिहार पनि भारतको दिपावली होइन, हाम्रै भाइबैनाको भावनात्मक सम्बन्धको चाड हो । 
यति भनिसकेपछि राम हाम्रा देवता होइनन् भन्ने बारेमा पनि प्रस्ट हुनुपर्छ । किनभने विश्वमा तीन रामहरू देखा परिसके । मिश्रका राम, थाइल्याण्डका राम र वाल्मिकिका राम ।

Gorkha History of North India

Gorkha History of North India

(Credits - Deepak Rai , Lt Col (retd) V K Sharma & Gokul Sinha, M.A. Ph.D)

Himachal Pradesh
The settlement of the Gorkhas in Himanchal Pradesh has a history of nearly 250 years. Between 1803 and 1814, the Gorkha Empire included the swathe from Kangra to Srinagar. After nearly 12 years of rule here, under the treaty of Sugauli in 1815, Nepal had to cede Simla, Kumaun, Garhwal and all the low lands lying between the Chenab and the Sunkosh, north of the river Ganga. The majority of the Gorkhas settled in the district of Kangra, Dharamshala and Bakloh, near Dalhousie in Chamba district. These people cannot be categorized as migrants in any way since they merged into India with the lands they lived on. The 1st Gorkha Rifles was raised at Sabathu near Simla in 1815 and it was given a permanent location at Dharamshala.

The first regular settlement of the Gorkhas in Dharmashala is known to have taken place some time between 1879 and 1882. Gorkha army pensioners lived in Chilghari.At present, they have settled in many villages, such as Ramnagar, Shyamnagar, Dan, Sidh Ban, Sadar Ghaniyara, Yol, Dal, Tota Rani, Chandmani and Chani. About the earliest settlement of Gorkhas in Kangra district, it is said that some families settled in the village of Sahaura near Kangra during the seizure of the Kangra fort from 1805 to 1809. Many Gorkha families settled down in villages around Malaun fort after its fall, and one of the prominent families was that of the forefathers of Arjun Singh Bista, a former legislator from Nalagarh.

One of the oldest associations of Gorkhas in Dharamshala is the Himachal Punjab Gorkha Association, established in 1916. The main objective of the association was to render financial help to widows, orphans and destitutes, stipend to poor students, preservation of the Gorkha’s language and culture and seeking government assistance to benefit and create employment for the Gorkha pensioners.

Uttrakhand
The history of Gorkha settlement in Uttaranchal, the erstwhile northern Uttar Pradesh, is as old as that of Himachal Pradesh.The districts of Kumaun and Garhwal fell under the Gorkha kingdom between 1790 and 1815. Dehradun valley was captured by Balbhadra Kunwar in 1803. General Amar Singh Thapa was in charge of Kumaun and Garhwal, whereas Balbhadra Kunwar was the administrator of the Dehradun valley. Srinagar and Simla were under the charge of Bahadur Bhandari and Dasharath Khatri. Ranjor Thapa, the son of Amar Singh Thapa, was entrusted with Sirmoor in Himachal Pradesh. After the Anglo­Gorkha War, when these lands were ceded to British India, the soldiers and the settlers of these places became de facto subject of India.

After the treaty of 1815, the 2nd GR and the 3rd GR were raised in Sirmoor and Almora respectively. The retired soldiers of these regiments were later rehabilitated by the British, who set up colonies and provided lands in Nalapani, Raipur, Killagarh, Gorapur Estate, Navada, Garhi, Dakra Bazar, Lachhiwala, Vizpur, Anarwala, Ghuchukpani, Chandrabani, Parade Ground, Paltan Bazar and Phaltu Line.The people resident in these areas, which now make up parts of Uttarakhand, have done well in many spheres. Their intellect and intrepidity have also blazed a trail in the annals of the Indian Gorkhas.

It was Dehradun that established the All India Gorkha League in 1925. Thakur Chandan Singh was its founder president. The League, a socio­political organisation, fought for the rights of the Gorkhas through its two Nepali journals, Gorkha Sansar (1926) and Tarun Gorkha (1928). Chandan Singh also edited the Great Himalayan, an English journal from 1926. The All India Gorkha League came to a halt after 1934, succumbing to pressures from the British administration. Again, it is Dehradun that raised the first voice for the recognition of Nepali language in the Indian constitution. Anand Singh Thapa, the editor of Jagrat Gorkha, wrote a memorandum to the President of India to this end in 1956, a call that was later taken up by other establishments there and in other parts of India.

Poet Gumani Panta of Almora (1790­-1887), lyrist Bahadur Singh Baral of Kangra (b.1893), music maestro Mitrasen Thapa of Dharamshala (1892­-1947), national poet Gopal Singh Nepali (1911­-64), et al, hailed from Uttarakhand. Being the land of Amar Singh Thapa and Veer Balbhadra, innumerable soldiers born here have served the country. Martyrs like Major Durga Malla and Captain Dalbahadur Thapa of the INA belonged to this region. The first Gorkha General, Omkar Singh Bhandari, Param Vir Chakra winner Dhansingh Thapa and a host of gallantry award recipients have done the Indian Army proud.

JAMMU AND KASHMIR:
Gorkhas settled in JK in the 18th century and a majority of them were soldiers and families that had fought in the ranks of Maharaja Ranjit Singh of Punjab. Gulab Singh, a landlord of Jammu was his commander in chief. After the defeat of the Sikhs in their march into JK after the Afghan wars, Gulab Singh purchased Kashmir Valley for Rs 36 lakh and became maharaja of JK. It was Maharaja Ranbir Singh, the ruler who succeeded Gulab Singh, who organized the army in JK and enlisted Gorkhas. Notable among these were Brigadier (General Staff) Bhagat Bir Thapa, his son Brigadier Bhagwan Singh Thapa and General Khadak Bahadur of the Nepal Army, who migrated to JK and was rewarded with the post of General Officer. Major Badri Nar Singh showed outstanding valour in the battle of Chitra (now in Pakistan Occupied Kashmir) and was awarded the IOM.

Gorkha troops also fought shoulder to shoulder with Dogra troops in the conquest of Chitral, Hunza, Nagar and Haveli (now in POK). A familiar story is recalled of a Gorkha woman who swan across the Indus river and informed the headquarters of the presence and concentration of a large force of enemy troops. The time reinforcement of troops saved the situation. The woman was nickenamed “Bhutni” (ghost) because of her daring courage in crossing the Indus at night. The Gorkhas of JK took part in World War I (1914-18) and excelled in the battle of Beho Beho and Kilimanjaro in East Africa. Colonel (later General) Durga Singh received a gallantry awards and a jagir with the honour of “Sardar Bahadur”, OBE, IOM for showing extraordinary courage against the Germans.

The Gorkhas of JK faced the worst of communal violence in 1947-48. At the time, the Gorkha regiment of JK had mixed troops and a class composition with Mirpuri Muslims and Dogra troops in the ranks. The communal frenzy and the situation prevailing with the partition of India in 1947 made them enemies overnight. The misguided Muslim troops, who joined the Pakistan Army with their arms and ammunition, trained their guns on the Gorkha soldiers and almost wiped them out. Capt Prem Singh Bist was brutally murdered at Ban Bridge (now on the commercial route opened for trade with Pakistan) and another officer, Major Ram Saran Karki, was also killed while escorting Hindu refugees from Mirpur, now in POK. There were hardly any Gorkha survivors to tell their tale of valour and woe.

During the J&K Op in 1947-48, Brigadier (then Major) Sher Jang thapa fought bravely for six months with this troops besieged inside Skardu fort in POK and he was awarded the Mahavir Chakra. In 1962, during the Indo-China war, Havildar Sire Thapa put up a brave fight with is machine gun at Rio Bridge in Subansiri Division and met a heroic death. The Chinese buried his body on the spot and left a written note appreciating his courage and fighting skills.The bravery of Gorkhas is sung about by street singers of Kashmir and the old cantonment (now the J&K Police Lines and Headquarters) was named Magar Mall Bagh . Gorkha Nagar in Jammu also came into existence on the bank of River Tawi in the early 1950s. The Gorkhas have had to toil hard and clear the dense forest to turn the area into a small township, a symbol of identity for Gorkhas in JK.

Though the Gorkhas have made supreme sacrifices for the integrity of India and the safety of JK, their miseries have increased manifold since independence. They are economically, socially and educationally backward. They face big hurdles in getting the Permanent Residence Certificate (PRC) or state subject certification of JK, without which young Gorkha boys and girls cannot get a good job or admission into educational institutes. They are kept away from the mainstream. No politician or any mainstream political party or administration cares for them. Their population numbers around one lakh and is spread across JK, including Kashmir Valley. The JK Government should take steps to grant them the PRC because most of the families who don’t own land or homes due to their economic condition are considered foreigners/non‐state subjects. Where will they go?
(Credits - Deepak Rai , Lt Col (retd) V K Sharma & Gokul Sinha, M.A. Ph.D)

Discourse on races of Nepal

Shade Slayer 4 months ago

बाहुन, छ्यत्रि, ठकुरी र दलित सबै खस हुन्।
जब भारतबाट भागेर ब्राम्णहरु पश्चिम कर्णाली प्रदेशमा अाए त्यति बेलादेखि हिन्दुकरण हुन सुरु भएको हो।
जब हिन्दुकरण भयो त्यस पछि शाषकहरुलाई ठकुरी बनाइयो, धनिमानिहरु बाहुन भए र गरिब र‌ हिन्दुकारणलाई नमान्नेहरु दलित भए।
छ्यत्रिहरु‌ भन्ने जात जड्गबाहादुरले बनाका हुन्।

3

Reply

継親馬場 2 months ago

Shade Slayer yo padha ani thaha pauxau reality.
Bijen Hirachan bhai baise chaubise rajya ma ko k thiye bhanne kura farak ho. Ma nepal ko kura gardaixu. Ho nepal ma thakuri bhaneko chand , sing matra hun. Sen shahi haru magar nai hun tara khas haru ko mix hun. So they are little different than magars. Baise chaubise nepal ma ra 52 thakurai kumau garhwal ma xa. Ye rajya ma rajkaj garne farak farak raja ra kaji thiye. ho rajisthan bata brahman , dalits, ra kehi rajputs aayeka hun tara tiniharu sabai khas sanga mix bhayeka chhan. Tara rajput haru khas gari kumau garhwal ma xan. Ajhai pani khas chhetri sanga bihebari chalauna mandainan. Sudurpashim ma pani tiniharu xan tara khas sanga bihebari chalauxan. Jastai bhim rawal rajput hun tara khas chhetri sanga bihebari chalauxan. Chand haru singh thakuri sanga matra bihe garxan. Chand haru anya thakuri jastai paal, bam, sen, thakuri, shahi, hamal( half of brahman and thakuri) , malla sanga bihe gardainan. Gyanendra shah ka bansaj pani chand ra singh sang matra bihe garxan. maike bhanna khojeko harek baise chaubise rajya ma chhetri thiye bhanne hoina. Tara jaba nepal ekikaran bhayo tesma chhetri nai hartakarta hun. jun kura itihas ma matra hoina bartaman ma nepali sena nepal prahari ma pani dekhinxa. ho shah haru aaunu bhanda pahile gurung ra magar nai gorkha ma thiye tara tiniharu ahile ka raute jastai nomads thiye . Shah haru pashim bata khas chhetri sangai gorkha aayeka hun. Sudurpashim ma matwali chhetri hudaina tara karnali purba matwali chhetri hunxa. Sudurpashim ka khas chhetri le dharmik karan le 900 barsa pahile nai janai launa suru gareka hun tara karnali purba ka dherai chhetri haru jung bahadur le janai laune banayeka hun. Chhetri matra hoina raja le kehi gurung ra magar lai samet janai diyera chhetri banayeka chhan. karnali ma sabai khas haru hoinan baru magar haru hun tara aaj bholi tiniharu aafulai chhetri ra  thakuri bhanxan. budha, hitan, shahi , thapa aadi magar nai hun tara chhetri bhanxan. Khas ra chhetri farak kura hun. Khas yeuta race ho tara chhetri bahun social status ho. Nepal ka bahun haru half khas hun tara khas chhetri haru pure khas hun. 900 barsa pahile india ma bata brahman haru pahad tira xire. Mugal haru le uniharu ko sampati,   chhiri cheli kabja gare ra bahun haru kehi sana ketaketi budhabudhi, dalits sangai liyera pahad tira aayeka thiye. Brahman haru lai khas haru babun(bahun) bhanthe . paxi bihe garna ko lagi keti ko kami thiyo bahun haru ma. Tesaile khas haru sanga bihe gare ra khas lai chhetri status diyi aafu brahman nai rahi rahe. Kehi khas haru lai pani bahun status diye. Tehi karan ho ahile pani bahun ra chhetri ho thar same hunxa. Jastai Bhandari, Bisht, Bohara, aadi bahun ra chhetri hunxan. Paxi aayera bahun ra chhetri bihe gari khatri huna lagyo. Tara reality ma nepali bahun aafai ma khatri ho ra tehi karan khas bahun bhaniyeko ho. Ajhai kehi bahun haru aafu khas nabhayeko bhanera jiddi garxan tara indian haru nepali bahun lai khas nai bhanxan. Race ko hisab le khas chhetri 100% khas ho, bahun 50% khas ho, khatri(kc) 75% khas ho ra dalit 25% khas ho.  Dalit haru indian non aryan tribe hun tara bahun sangai pahad aaye paxi jaat khaseka bahun ra chhetri pani dalit ma mix bhaye paxi yiniharu kehi matra ma khas hun.purba tira ka dalit ma kehi gurung magar pani mix bhayeka xan. Dasnami ra sanyasi jastai giri, puri, jogi, bharati aadi pani bahun chhetri ra baisse  ko moxture ho. Kina ki yo samudaye sanyasi( jogi, baba, bhixu) haru dharma ko biparit revoluation gari jogi ra jogini bibah gari gharjam gareko samudaye ho.  Hamile kitabi kura matra biswas gardainau baru reality ra purana manxe ko arti( marnu bhanda aghi dine fact jura) lai samet dhyan dinxau. Reality yehi ho

https://www.youtube.com/watch?v=DzRZw6NJxl0