Friday, October 12, 2018

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






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।





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



Thursday, October 11, 2018

चेमजोंग लार्इ पढेर । सोरभ

चेमजोंग लार्इ पढेर । सोरभ

२४) किराँत जातिले अफगानिस्तानदेखि आसामसम्म शासन गरेको थियो । पछिबाट खस जातिहरू उत्तरबाट आएर किराँतहरूसँग युद्ध गरे । -चेम्जोङ पेज २३९-२४०)
खसहरू काबुलदेखि टिष्टासम्म छन् भनी एटकिन्सनले लेखेका थिए । यहाँ त्यही खस शब्द झिकेर किराँत शब्द ठ्याक्कै राखिएको छ । जब कि एटकिन्सनको लेखाइको यथार्थ के हो भने बडाखसान पर्दछ आजको अफगानिस्तानको उत्तरपूर्वी र ताजकिस्तानको दक्षिणपूर्वी भूभागमा । आज पनि अफगानिस्तानले त्यसलाई बडाखसान प्रदेश नाम दिएको छ र ताजकिस्तानले पनि बडाखसान प्रदेश नाम दिएको छ । करिब ६ हजार वर्षपहिले नै त्यहाँको अर्धबहुमूल्य पत्थर नृपोपल -लेपिस लाजली) विश्वभर छरिन्थ्यो । अहिले यहाँ खसबोधक खोसाजाति बस्दछन् 
खासी पर्वत शृंखला छ बडाखसानको सुदूरपश्चिमतिर भारतको आसाममा । यहाँ बस्ने जातिलाई भनिन्छ खासी । मंगोल नश्लका हुन् । तर, तिनमा खसकै चलन छ- लासलाई जलाउने । यसैले खस एउटा संस्कृति मात्रै हो भन्नुपरेको । प्राचीन खसलाई मातृसत्तात्मक मान्ने हो भने खासी पनि मातृसत्तात्मक हुन् । यहाँका पुरुषलाई १९४४ सम्म मत हाल्ने अधिकार थिएन पनि 
खसम भन्दछन् आफ्नो श्रीमान्लाई उत्तरभारतीय महिलाहरूले । यो मालिक/श्रीसम्पत्ति/संसारबोधक सम्बोधन हो । यसैबाट कसम -किरिया/शपथ) बन्दछ । जस्तो कि, नेवारहरूमा श्रीमान्श्रीमतीले एकअर्काेलाई बुझाउनुपर्दा जहान भन्ने चलन छ । पृथ्वी/संसारबोधक संस्कृतको ज्याबाट उर्दूको जहाँ र नेवारीको जहान बन्दछ । अर्थात् जसरी नेवार महिलाहरूले श्रीमान्लाई आफ्नो संसार ठान्दछन् त्यसैगरी कसम खानु कुरा नमिले संसारै सकियोस् भन्ने अर्थमा बनेको प्रतिक्रिया हो 
अब द्रङ्गको अर्थ ः यही बडाखसानबाट अमुदरियाको उद्गम हुन्छ । दरियाको अर्थ नदी हो । तर, यही दरियाबाट भेग बुझाउने गरी अहिले पनि जुम्लामा असिदरा, पाँच सय दरा, सिञ्जादरा, चौधबीस दरा, कालिकोटमा कालिकोटदरा, बाह्रबीसदरा, रासकोटदरा, पलाँतादरा, सानीदरा, खालदरा, मुगुमा मुगुदरा, करानदरा, गमदरा, सत्याडदरा, हुम्लामा हुम्लादरा, गल्छादरा, सोलुदरा र डोल्पा जिल्लामा तिबि्रकोटदरा गरी १८ दरा अझै छन् । खासी हिल्सको उत्तरपट्ट िआसाममा दरङ जिल्लै छ । कास्कीको नाउँडाँडाबाट आधा घन्टाको दूरीमा दोरंगा भन्ने ठाउँ छ, जुन द्रङ्गबाट बिग्रेको हो  

पुरा लेख पढनुस 

धर्म, संस्कृति र जीवनको बहस

  धर्म , संस्कृति र जीवनको बहस अरूणा उप्रेति अनलायन खबर,   २०७७ साउन १८ गते १०:३४ ‘ नो वर्त प्लिज’ गीतको बोललाई लिएर मैले हिन्दु ‘जागर...