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"Nepal's History Never Told"
Kiratas-Mongoloid in race first appear in the Yajur Veda (Shukla XXX.16; Krisha III.4,12,1), and in the Atharva Veda (X.4,14), 1500 B.C – 1000 B.C
The term “Nepal” is first found in ‘Atharva Parishista’ (4th Century B.C.) derived from a Tibetan word “Nebal.”
Suniti Kumar Chatterji, the Chairman of the Asiatic Society and a
professor at the Calcutta University in India, has verified this
historical fact. In the Tibetan language Nebal means “a house of wool”.
The term “Kirat Desh”or Kirat Country is found in the earlier documents
such as Veda and other ancient Hindu texts. The Kirat Desh extended
from Himachal Pradesh, in northwest India, Nepal(central) to
Tripura(east) and all the way to Chittagong in the south as mentioned
in Veda and other ancient hindu texts. Today Kirat people live in Nepal, Assam and Sikkim.
Interestingly there are still find mon khmer Kirat ethnic group in Himachal Pradesh.
You can google ” mon khmer kirat” and you know what i am talking about.
This site gives information about Kiratas civilization in the Himalayas.
http://www.tripura.org.in/origin.htm
Secondly the Sanskrit meaning of Kirata in the first place is
indigenous with phrase “kiram atati bhramati yah” meaning one wandering
over the forests and mountains. Therefore the indigenous nationality of
Nepal are Kiratas.
G.P Singh had already identified the Newaris, Gurungs, Magars and Lepchas as Kiratas beside the usual Rai & limbu. He even stated that the Thadus or Tharus occupying the Tarai region
from Nepal and eastern Rohilkhanda along the frontiers of Oudh to
Gorakhpur are supposed to be identical with the Kiratas.(The Kiratas in
Ancient India, 1990)
Dor Bahadur Bista through linguistic had identified that Kiratas are
all the Indo-Mongoloid group. He wrote that the Kirat descendants
include all Indo-Mongolian people speaking various Tibeto-Burmese
dialects as their mother tongue, the principal of which are the Rai,
Limbu, Yakkha, Sunuwar, Jirel, Hayu, Gurung, Magar, Thakali,Tamang,
Thami and Chepang in the hills, and the Tharu, Danuwar, Bote Majhi,
Dhimal, Meche, Koche in the plains. He also cited that the earliest
Newar of Kathmandu are also thought to belong to this group.(Fatalism
and Development, 1991)
This shows that adivasi Janajatis (Indigenous Nationalities) of
Nepal are Kiratis thereby solving the issue of Unity, not ethnic,
division.
About Nepal:
Keith Dowman in his work “Power Places
of Kathmandu” said Legend written down in the Newar chronicles records
dynasties of pre-historical, pastoral kings history and most
importantly provided by archeological evidence of urban settlements,
begins only with of the Mongoloid, Kirata people, who ruled the Valley
two thousand years ago and formed the matrix of the Valley race. The
Kiratas were conquered by southern, Aryan, invaders, called the
Licchavis, in the fourth century. With the establishment of a stable
Licchavi dynasty, the Kathmandu Valley entered the mainstream of
classical Indian culture with a sophisticated urban society. The
Brahmin priests who accompanied the Licchavis accelerated the process
of “sanskritization”, which brought the mongoloid people into the
Indian fold.
Anil Chitrakar in his article Yalambar: King of the Kirants writes,
Legend has it that Yalambar was the first king of the Kirant dynasty to
rule Nepal. People also believe that the Newar name of Patan Yala is
actually named after this king. Near the Patan Durbar Square, one can
see the archeological site of what is believed to be the remains of
this Kiranti kings palace.
We have so little information on the Kirant dynasty, yet there are
numerous legends and tips that lead us to the Kiranti everywhere. It
seems that numerous rituals, festivals, icons and names
of places that we see in the Kathmandu valley are from the Kirant
period. There is a neighborhood in the northern part of Patan city
known as Chyasal. It is said that here, 800 (chyasa in Newari is 800)
Kiranti warriors fell to the invading Lichhavis.
According to Sudarshan Raj Tiwari (Temples of the Nepal Valley,
2009) the Bal Kumari mandir of Chyagal, Patan, was originally a Kiranti
temple. Apparently, there are many temples around Patan that date back
to Kiranti times and are rectangular in shape. They usually house
Bhairav and Bhimsen, as well as Bal-Kumari Ajima and other mother
goddesses which the Kirants worshipped. They are said to have been
renovated during the Malla times. Tiwari claims They are obviously
designs from the Kirat domain. There is further evidence that these are
of Kiranti origin as Mary S. Slusser has written: There are two sites
in Patan where the Kiranti maintain traditional ties. One of these, the
Siddhalaxmi temple near Tyagal-tol attracts certain Kiranti families
for the annual worship of their clan god, the Kuldevata (degu devali).
The other site, Tikhel, Southwest of the old city proper, Kirants
recently restored a shrine in deference to their tradition that a
Kirata temple once stood here. Even more intriguing than the legendary
association of the Kirata with Patan is modern custom that provide a
link with the Kirati of eastern Nepal, a people who are perhaps Kirata
descendants. Slusser adds: What, if not some ancient association,
should bring modern Kirantis of distant and inaccessible eastern Nepal
to a particular temple site in Patan, or induce them to foregather.
(Nepal Mandala pp 96-97).
One shocking conclusion that Tiwari comes to in his book is his
belief that the Jyapus are the descendants of the ancient Kirants of
Kathmandu valley. He states Pottery as a traditional trade among Newars
has remained the purview of the Prajapati, the Awale and the Kumah, all
of whom are believed to have Kirat origins. The Kirants are said to
have settled in many different locations around the valley besides
Gokarna and Patan. There is much evidence of their residence in Thankot
and Hadigaon (Originally Andipringga in Kiranti just as Pharping was
called Phalapringga and Khopa now Bhaktapur was Khopringga). Tiwari
states Here, at Dabal, the pole is raised in honour of the goddess of
Andipringga. It is an obviously Kirat New Years announcement and
honours both the king and the tutelary goddess, albeit in different
places. The tutelary god Bhairav with his face mask, similar to that of
Bhuteshwor Bhairav is believed to be a representation of the Kirat king
and is also seen in various other places in Kathmandu Valley speculated
to be Kirat seats of power or a palace.
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).
So relearn your Nepal’s history dude. Face the facts. Kiratas
history is never taught in Nepal school because the government had
always been a Indo-Aryan after the modern Nepal was founded in 1769 AD.
1. lack of Kirat knowledge
2. just wanted Kirat history to be forgotten with times.
But Kirat history in Nepal was the most important cause Kirat pave
way for development of Nepal.As mentioned by the scholars above,
taxation’s, city planning, layouts were started by the Kirats. Some of
the city like Patan were built by Kirats.
Later Lichhavis from the south after defeating Kirats only built from whatever Kirats had left.
The Vishnu Purana(an ancient hindu texts) mentioned that the
chatur-varna or four class social system was absent in Kirat Desh or
land of Kirat in the East and the Yavanas(Greek) and Kambojas(Iranian),
etc. in the West.
Again Dor Bahadur Bista in his work “Fatalism and Development”
mentioned that Kirat society did not have any caste system. He even
describe in his book on how the ruling Brahmins and Chtteris tried to
divide Rai-Limbu into caste system.Bista wrote “Even after the
unification of Nepal the Kirat people still maintain the practice of
casteless society.” In an attempt to induce the caste system among the
Kirat group, in the coronation ceremony of his Majesty, King Birendra,
in 1975, a Limbu was nominated as a Shudra, and a Shrestha as a
Vaishya. Subsequently, some priests initiated four boys from Rais into
Chettri status in total contradiction with the earlier act of treating
Limbu. These are some typical examples of expedient behavior by the
ruling class to divide the Kirat group and bringing them into caste
system.”
According to the work “Nepali Rajniti ma Adhekhai Sachai”(Hidden
facts in Nepalese Politics) by Gopal Gurung,many of the original Kirat
religion “Mundhum” was banned during the Hindu Rana government and all
sort of Kiranti documents were burned and destroy which the office used
to call Jatiya nasta bivag.
Do you have any idea about this?
After the founding of modern Nepal by P.N Shah, the four
Indo-Mongloid group namely Magar, Gurung, Rai and Limbu or MaGuRaLi
communities were never given equal opportunities by Tajgadhari
(thread-wearing) or vedic aryan government.
Since the Tajgadhari group could not enslave MaGuRaLi communities, they send men from MaGuRaLi to join British Army as Gurkhas.
With this the vedic aryan knew that they had absolute 100% in
governing Nepal In return the British government paid the Nepal
government for every Gurkha enlisted.
But Tamang, another Indo-Mongloid ethnic group were not allowed to join
the British Army because the Tajgadhari government wanted them to
become porter in Nepal to do menial job.
All this is recorded down in Muluki Ain (National Code of Nepal) of 1854 set by J.B Rana.
According to this Muluki Ain (National Code of Nepal), the four
Indo-Mongoloid group Magar, Gurung, Rai and Limbu were classified under
“Namasine(Unslavable) matawalis (liquor drinkers)”.The same code
prevented Tamangs(Indo-Mongoloid) ethnic group from joining
British-India Army and any government jobs in Nepal, except as Pipa
(porter) in Pipa Goswara office in Singha Durbar in Kathmandu.
You can read this and more discrimination against the indigenous people in Nepal in article
“Nepal: Forms and Origins of Discrimination” By Krishna B. Bhattachan.
Some Facts!
Govinda Bahadur Tumbahan in his work (Endangered species) wrote ” the
present district Solukhumbu is the corrupt form of sorakhambu, a Nepali
term which means ’sixteen khambus’. It suggests that there are sixteen
major groups of the Khambu community, but their identities are still
unclear. Khambu is also called Rai, which many think is a title
conferred upon them by the Shah kings. It has many sub-communities that
speak distinct languages.”
[THE KATHMANDU POST, Friday April 3, 2009]
So my friend this is the Truth and Reality of Kirat people in Nepal.
These are some of the history of nepal never told because for past 200+
years since the founding of modern nepal, the government had always
been a Indo-Aryan people who are Hindus. These people had suppressed
indigenous Kirat culture and religion.
Nepal first king Yalambar fought in the Mahabharata war where he was
protecting Nepal’s sovereignty. If Yalambar haven’t fought in the
Mahabharata war, Nepal wouldn’t have existed today. Nepal would have
become part of Greater India.
It is therefore a great way to remember him by observing “Yalambar Day”
Nepalese in UK has already started observing Yalambar Day from this year.
Nepal need to start observing “Yalambar Day” soon.
Buddhism:
563 B.C. Prince Siddhartha Gautam (Lord Buddha) born in Lumbini. He came to
Kathmandu during the rule of the 7th Kirati ruler, King Jitedasti.
http://www.nepalelectionportal.org/EN/political-development/chronology-events.php
During the rule of the 14th Kirat King Sthunko, the Indian Emperor
Ashok came to the Kathmandu Valley with his daughter, princess
Charumati. During his stay in the valley, he had four stupas built in
four directions and one in the centre of Patan.
http://en.wikipedia.org/wiki/History_of_Nepal
Forward this to your friends, my friend. We need to correct all the
wrongs that has been written in the context of Nepali history if Nepal
is to progress. Many of these history are never taught in Nepalese
school and those that are taught are fictitious by nature. We need to be
truth about ourselves if Nepal is to go forward.
http://www.blogcatalog.com/blog/net2nepal-nepal-information/7dffa6d3153143e2fc9e37b97aef2f50