Both Aryan and Mongoliad who are called Kiratas by Aryans came to ancient India from the Mediterranean region.
The former came from Persia and the latter came from Assyria country. The latter arriving earlier.
The Aryan used to say Ashur for Kirati and other none Aryan people. Sur meas Aryan and ashur means none Aryan.
There is no doubt that the Kirat-Ashur people came to North India earlier than the Aryans yet they had known them very well in Persia. As the Assyrian country was mountainous and the Kirat-Ashur people were great hunters, they preferred to live in the mountainous countries of Kabul, Kashmir, Karakoram and all the Himalayan regions, though some of them migrated to the Indian plains and lived there for about twelve generations. ~Sir John Hammerton in his book called “Early Races of Mankind"
which can be found in "The History of the Kirat People" published in 2003.

The Kirat Vansavali mentions that after twelve generations, one branch of Kirat people migrated from the Indo-Gangetic plains to the Himalayan region and the other branch to Lanka or Ceylon to the south. It is for this reason that some scholars admire to find one of the aboriginal tribes of Ceylon with the name of, “Yakho” similar to the Yakkha-tribe of Eastern Kirat people of Nepal. The scholars have identified that the origin of the Kirat people of Nepal can be traced back in combination of three races.
"The History of the Kirat People" (2003)


The migration of the Kirat people to the Himalayan region will slowly form a new nation (known as Nepal today).
I will elaborate on this when i have time again. The combination of three races also will answer confusions regarding several ethnicities in Nepal
This will answer like to of suvachintak1 who wants to know or is interested in where did Nepali people come from? "How did we get divided in to Brahmin, Newars , etc…..?"" thereby solving the issue of Unity, not ethnic, division.

But i need more time. But in the mean time, here's some brief summary of early period of Nepal.
By also looking at the early period of Nepal, one should get the idea about the Origin of the Hindu Religion. It be noted that they wasn't any Vedic Hinduism influence on the aboriginal people at that early period. These group of people religion and practices were thus "Virgin" ~ Untouched and Unspoilt!


As per the legends, the aboriginal people were serpent worshippers and were called Nagas. The legends portray the Nagas as a matriarchal society who worshipped simple unhewn stones as tribal female deities dedicated to Kali, Kumari, Devi, Malika, Maiju and Ajima. Traces of such customs still remain with the Newars, the Kiratas and Rajbanshis (Tiwari, 2001).

The similarity in place names of Tistung-Palung-Chitlang to the south of Chandragiri hills, now inhabited by the Hale and Gwa caste groups of Newars, and Chepang area, as well as the linguistic relations between the Chepangs, Newars and Kirats indicate they could have common ancestry and could be descendents of the Nagas. The Newar name for Patan, Yala, is believed to originate from the Kirat king Yellung or Yalambara, the alleged founder of the dynasty and the city. Chyasal-tol is believed to commemorate the 800 Kiratas slain in battle with the Lichchavis (Tiwari, 2001).

Mahabharat mentions Kiratas as aligned to Kauravas. Shiva also appears as a Kirata to give Arjuna the weapon of Pashupat. The Puranas ( edited in 400 AD?) mention Kiratas as people of the Madhyadesh, located in the Himalayas next to Kamrupa ( Slusser, 1982).

Kira (edge) ta (roam)- so Kiratas thought to refer to aboriginal people roaming at the edge of Aryan settlements.
Some vamsavalis mention the Kiratas took the Bagmati route from the south to enter the valley (Tiwari, 2001).
Slusser suggests earlier drifters from the Tibetan plateau to be the ancestors of Kiratas who in turn were the ancestors of the Newars (Slusser, 1982).
Whereas the Gopalas and Mahispalas were thought to have come from India and followed Vedic Hinduism with Vaisnavite inclination, the Kiratas were thought to be the followers of Shiva. Kirateswore Sivalinga and proto-Lichchvi Kali of Aryaghat are indicative of Sivaite following among Kiratas.(Tiwari, 2001).

According to N. M. Thulung, Kirata folklore suggests the Kiratas originated from “Mong” in China. They split into the Chyan, Tyan and Hyan genets. The Chyan moved south to the Indus Valley and from there into Nepal after the Aryan invasion. The Aryans entered the Indus Valley in waves between 2000-1200 BC and expanded into the Gangetic plains. The Aryans referred to the original inhabitants as “Dasa”, “Dasyu” and later “Saka” and they were excluded from the Aryan society because they had different religious beliefs. The Manusmriti identifies the Kiratas as one of the eleven tribes who inhabited the Indus-Saraswoti region. Tiwari believes some of these tribes were forced to move away from their homeland and into the Kumaon region. While the Khas set up their kingdom in the Kumaon hills, the Kiratas moved on to settle in the Kathmandu Valley (Tiwari, 2002). While no remains of temples were found in the Indus Valley, archaeologists have concluded that worship of the primal form of Siva, Rudra, was popular.

Note to taken: "they were excluded from the Aryan society because they had different religious beliefs"
The Manusmriti lists the Yavanas with the Kambojas, Sakas, Pahlavas, Paradas, Kiratas etc. and regards them as degraded Kshatriyas (members of the warrior cast).
In the Bhagavata Purana the term is used in the context of meat eaters, outcasts.
The Vishnu Purana also indicates that the "chatur-varna" or four class social system was absent in the lands of Kiratas in the East and the Yavanas(Greek) and Kambojas(Iranian), etc. in the West

The easternmost town of the Sakas dug up by archaeologists so far is Alamgirpur which lies a little to the north of Delhi. Thus, the physical distance as well as the time gap between the Indus civilization and the Kathmandu Valley is not as great as it seems. Further east and closer to Nepal lay the Sakya kingdom of Kapilavastu. They are believed to belong to the Khas clan of the Sakas and they also extensively used brick construction. Considering the fact that the Sakyas and the Kirats were contemporaneous, it is not difficult to conceive that the Kirats may have traveled to Kathmandu Valley after being displaced from their ancestral homeland by the Aryans.

The Kirata capital appears to have shifted frequently. Chronicles mention the capital shifted from Kiratsur at Thankot to Andipringga (Hadigaon) and to Patan. According to Tiwari, earlier, Bishandevi of Balkhu near Naikap seems to have represented the power of the state so when the Kiratas set up their capital at Andipringga, they brought her and set her up in their capital somewhere near the current location of Satyanarayan temple. This act invested the Kiratas with the power to rule. Later, during Lichchavi rule, Narayan became the god which invested the power to rule, so the Lichchavis erected the Narayan temple at the site of the goddess of Andipringga and relocated the temple of the goddess to Tunaldevi at Chandol (Tiwari, 2002).

Popular belief is that Patuko mound in central Patan is of Kirata origin. Some historians have concluded that Kirata king Patuko shifted his palace from Gokarna to Sankhamul. Patuko is thought to have been the second last Kirat king so Patuko is probably a historical figure of Kiratas. Kirata culture used bricks for built structures since early times. Tiwari believes Kiratas used bricks and timber to build palaces and transient buildings for commoners and contends Sankhamul as the palace site, probably where the Patuko mound stands (Tiwari, 2001). Chyasal tol is one of the oldest quarters. Chyasal and Guita are exclusively inhabited by Jyapus, suggesting their lineage closest to ancient Nepal. The Kiratas early relations with Patan is reinforced by the fact that two sites are considered venerable by the present day Kiratas: Siddhilaxmi temple near Tyagal tol and Tikhel at the southwest corner of Patan (Slusser, 1982).

Although legend has it that the Lichchavis slew 800 Kiratas at Chyasal tol, some believe Lichchavi takeover of Kiratas was not violent as the Lichchavis make no mention of diaspora, fire or sword or boasts of victory (Slusser, 1982). Lichchavi inscriptions suggest Kirata settlements in the form of small towns were situated on the upper reaches of the hill slopes. They had non-Sanskrit names which continued even during Lichchavi periods. Some of these were Ahidumkottagrama (around Gokarna), Lembatidrangga (Lele), Mathanggrama (west of Thamel), Lohpring and Muhpring (east and northeast of Pasupati), Kadunggrama, Ferangkotta, Kichpringgrama, Pasinkhya, Thenchograma and Jolpringgrama (all around Thankot), Konko (south of Bhaktapur), Thanthuridrangga (near Budanilkantha) etc. Excavations in Hadigaon have revealed pre-Lichchavi brick walls (167 BC -–1 AD) and a water tap tray with the name Andigrama suggesting the site belonged to the Kirata settlement of Andipringga. In current Kirata terminology and probably in the ancient times as well, “cho” and “gung” indicate places located on higher grounds. The Lichchavi inscriptions have many such names e.g. Haragung, Dhandangung, Chhogung, Lumbancho, Pahancho, Dhancho, Gungrihara, Gungshikhara etc.

Spring fed ponds and hill top ponds, natural or man-made, were important to Kiratas as they were settled on higher grounds. The Lichchavis and later on the Mallas continued to use these as their source of water supply for their towns.

The small settlements of Yambi (current Indrachowk), Jama (current Jamal), Lanjagvala (current Lagan) and their capital Andipringga (current Hadigaon) further to the east were aligned along the main trade route from India to Tibet, the Kampo-Yambi Marga (Indrachowk -Ason-Jamal-Naxal-Hadigaon-Dhumbarahi-across Dhobikhola-Mahankal-Kapan)(Tiwari, 2001). Lichchavis later added the larger town of Daxinakoligram to the south of Yambi.


In his book “The Brick and the Bull” Tiwari hypothesizes that when the “Sakas” moved away from their homeland and into the Kathmandu Valley, they brought along with them the knowledge of the 18 building trade groups, among these the art of brick building, water tanks, drainage system etc. They also brought their religion (Tiwari, 2002). The discovery of 2nd century BC brick construction by the Italian excavation team near the Satyanarayan temple gives conclusive proof that the Kiratas had advanced knowledge of brick construction. Terracota figurines of humped bulls and matrika sculptures suggest Saiva and mother goddess worship was prevalent among the local population.

That other dynasties preceded Lichchavis is proven by the fact that Sanskrit inscriptions of Lichchavi period used mostly non-Sanskrit terms for administrative and personal names (Rogamacau, Sindrira, Kedumbata) and more than 80% place names including that of hamlets, towns, rivers etc which have survived till today, eg. Pharping, Balkhu, Balambu, Mhepi, Khopring, Tukucha etc. If Lichchavi rule began from the 1st century and older names survived for more than 500 years when the Lichchavi inscriptions were made, it indicates that there were well established towns and villages during the Kirata period and there was continued influence of the Kirata language on non-Sanskrit language (Tiwari, 2001).
The Kiratas worshipped Ajima (Yumi) or grandmother and Ajju or Bhairav or Hathvan (Theba) or grandfather and these traditions are existent in eastern Nepal. Some writers consider the imageless piths of Kanga Ajima, Luti Ajima and Maiti Ajima as remains of Kirata goddesses. Yumi was worshipped as mother goddess; Rais and Limbus also worship Yumis. Popular Newari belief links Indrachowk Akash Bhairav and Pachali Bhairav to Kirata king Yalambar Hang and his son Pabbi respectively. Places worshipped as Bhairav were memorials of kings: Akash Bhairav of Indrachowk commemorates King Yalambar while Pachali Bhairav is for the Kirata king of Pharping. One interesting point is the Hadigaon inscription of Amshuvarman listing state recognized religious sites. None of the above sites were cited or were lumped under “tadnyadevakulam” indicating they did not find favor with the then rulers (Tiwari, 2001).

Many early Kirata settlements probably emerged around mother goddesses and Bhairav temples. There probably were also Kirat defenses on hilltops such as Phulchoki, Nagarjun, Champa Devi, Nagarkot gap, Nuwakot etc. The vamsavalis tell of Kirata palaces at Phulchoki, Godavari, Gokarna and later Pulchowk but there are no remains to corroborate the statements. The Mandeva palace at Gokarna is thought to be the Kirata palace but since it is a cave, its likelihood being the remains of a Kirata palace is remote. The Kirata towns on hilltops were referred to as pringgas eg. Pharping, Khopring (Bhaktapur) and dula suffix meant settlements on slopes: Kupondol (Newari term dol for dula).