7. According to Marie Lecomte-
Tilouine, a senior researcher in Social Anthropology at the French National Center for Scientific Research Prithvi Narayan Shah narrated in his autobiography about praying to a goddess whom he described as 'the daughter of Rana [Magar] During the time of King Prithvi Narayan, Rana Magars were one of the six-member courtiers (Tharghar).Prithvi Narayan Shah in his memories also recalls his Magar dada—the man who looked after him during his childhood.
6. Kirkpetrik An Account of the Kingdom of Nepaul.
The Tirsoolgunga, previous to the conquest of Nepaul by
Purthi Nerain, separated the territories of the Ghoorkhali and Newar Princes,
the western limit of Ghoorkha being marked by the Mur- siangdi. This tract
contains, besides a pretty numerous peasantry of Dhenwars, several Rajepoot
families, and some Newars ; but the tribes by whom it is chiefly occupied, are
of the Brahminical, and Chetree orders ; and as these last constituted the
principal strength of Purthi Nerain's government, and continue to form the main
support of the present one, they rank very high among its subjects, no
description of whom possesses such considerable credit and au thority as their
leaders enjoy. They consist, for the most part, of the Khus and Mangur tribes
They consist, for the most part, of the Khus and Mangur tribes of the Chetree
class ; and of the Paure. and some other casts of Brahmins ; their chieftains
are known by the appellation of Thurgur(or one
inhabiting a nest) among whom, (with the exception of a few individuals
deriving their descent from the same stock as the reigning Prince, and who are
consequently Rajepoots), are to be found by far the greatest part of those who
conduct the affairs of this state. Their number, strictly speaking, is limited
to thirty-six, for though, in loose language, every indi vidual of those clans
is sometimes styled a Thurgur, yet the title
properly descends only to the heads of certain families. Kirkpatrick An account
of Kingdom of Nepal.
5. An account of the Kingdom of Nepaul.
Francis Hamilton
Buchanan (1762-1829) was a Scottish-born explorer, naturalist, and physician,
employed by the British East India Company in a number of capacities from 1794
to 1815. He conducted surveys of Mysore in 1800 and Bengal in 1807-14. This
work, published after his return to Scotland, is based on his 14-month stay in
Nepal in 1802-03. Buchanan drew upon his own observations and conversations
with hereditary chiefs, Buddhist priests, scribes, and others in an attempt to
provide a comprehensive account of the country as he found it before the
Anglo-Nepalese War of 1814-16. Buchanan also drew from an earlier work by
Colonel William Fitzpatrick, An Account of the Kingdom of Nepaul,
published in London in 1811. In addition to maps and engravings, Buchanan’s
book includes two noteworthy scientific supplements: a register of the weather
from February 1802 to March 1803 and an attempt by Buchanan’s colleague, Colonel
Crawford, to calculate the height of several Himalayan peaks.
Hamilton Says ''The family of Gorkha which now governs
Nepal, although it pretends to come from Chitaur, according to Sadu Ram, a good
authority, is, in reality, of the Magar tribe; and, at any rate, these people
are now firmly attached to its interests, by having largely shared in the
sweets of conquest; and by far the greatest part of the regular troops of that
family is composed of this nation. Colonel Kirkpatrick [26a] has
given a short vocabulary of its language, which has no affinity to the
Parbatiya or Sangskrita. In the vocabulary which I have deposited in the
Company’s library, will be seen a more full specimen of the Magar language,
which now, at least, is written in the Nagri character. By many of the
soldiery, owing to their frequent absence from home, for the purpose of
attending at court, it has been entirely forgotten. In a short time,
therefore, it is highly probable that this people may unite with the mountain
Hindus, and be considered as one of their casts. When I was at Kathmandu,
indeed, I found that many people were then of this opinion; and Colonel
Kirkpatrick [26b] p.
27includes them among the Kshatriya or military cast. But hitherto the
tribe has been so powerful, that many people in the west speak its language
although they do not belong to it; and by far the greatest number adhere to the
original impurity of life which their ancestors embraced. Before the
arrival of the Rajputs, it is said, that this nation consisted of twelve Thums,
or clans, the whole members of each being supposed to have a common extraction
in the male line; and a man and woman of the same blood could not
intermarry. Each Thum was governed by a chief, considered as the head of
a common family.
4. Notes of Nepal written by Aden Vansittart.
Thakurs
Of all goorkhas, excepting the Brahman, the Thakur has the
Highest social standing, and of all Thakurs, the Sahi is the best. The
Maharajadhiraj ( King of Nepal) is a Sahi. The Thakur claims rayal descent, and
even to this day a really pure-bred Sahi. Thakur is not charged rent for land
in Nepal. Thakurs, on account of their high social standing intelligence ,
cleanliness, and solidierly qualities, should in variably be taken if belonging
to good clans. As soldiers they are excellent, and they can be obtained in
small numbers, with quite as good physique and appearance as the best Magar or
Gurung marriage is with him an entirely voluntary action, has no more
prejudices than the Magar or Gurung , and even after adoptiong the theard
his caste prejudices are not so very great , nor does ever allow them to
obtrude. The Hamal Thakur should not be enlisted by any regiment.
The best Thakur clans are following : Sahi, Malla, Sing,
Sen, Khan, and Sumal. The ‘’ Singala Uchai’’ is really a Sahi by descent and is
excellent, but all other Uchais and the balance of Thakur clans are not up to
those above mentioned , although all Thakur clans claim to be equal, with the
exception of Hamal. The Hamal is no Thakur at all, but progency of and Opdia
Brahman with a Thakur woman.
A Thakur King, it is said in the course of his conquests
came to a very high hill called Singala. This he captured from his enemies, and
on the top of the same he established a garrison of Sahi Thakurs. These in time
came to be spoken of as the ‘’ Uchai Thakuri’’ from the fact of their living at
a high elevation. The clan uchai will be found amongs many tribes, and is
supposed to be derived from a similar reason. With the exception of the Singala
Uchai, all other Thakur Uchais are the progency of Thakur with a Magar.
Thakur Clans
Bam, Man, Bansi,Raika,Chand,Rakhsia, Chohan ( doubtful)
Ruchal , Hamal, Sahi, Jiu Sen, Jiva Sing, Khan, Sumal. Malla or Mal , Uchai.
3. Yadav Devkota
कान्तिपुर
भाद्र 28 , 2076
मानसिंह खड्गामगरबाट द्रव्य शाहको अधीनमा गोर्खाकोट हस्तगत हुने विसं १६१६ भदौ २५ को त्यही घटना कालान्तरमा आजको नेपाल राज्य निमार्णको आरम्भ विन्दुको रूपमा संघटित हुन्छ । यो आलेख चार सय साठी वर्षअघि बाह्र मगरातको अन्तिम मगर राज्यमा शाही धुन्य फहराउन आइपुग्ने शाही कटकको वरिपरि केन्द्रित रहनेछ ।
रिब्दीकोटको सेन राज्यको मुकाम रुद्र सेनले पाल्पा सारेका थिए (खनाल, मोहनप्रसाद–सेनराज्यको राजनीतिक इतिहास, पृ. १९) । रिब्दीकोट नजिक बल्ढेङगढीमा मगरहरूको बलियो राज्य अस्तित्वमै थियो । गण्डकी प्रदेशमा सेन राज्य स्थापना भएको समयकै हाराहारीमा त्यही प्रान्तको केही उत्तरी भेकमा ‘खान’ राज्यको स्थापना भएको थियो । खानहरूले पूर्वतिर बढ्दै गएर गोर्खासम्म पुग्दा आठ राज्य स्थापना गरेका थिए । यी राज्यलाई आठ टीका पनि भनिन्थ्यो ।
गोरखा राजवंशावलीअनुसार जैन खानका छोरा सूर्यखानले लसर्घाबाट बढेर खिलुङमा राज्य जमाए । उनका जेठा छोरा कर्हान्चा (खाञ्चा) ले खिलुङ छाडेर भीरकोटमा र कान्छा छोरा मिर्हन्चा (मिचा) ले नुवाकोटमा रजाइँ कायम गरे । रैथाने मगर बोलीमा कर्हान्चा भनेको जेठा र मिर्हन्चा भनेको कान्छा हो । शाहवंशीहरू चित्तौरबाट आएका राजपूतहरू नै थिए भने उनीहरूले आफ्ना छोराहरूलाई रैथाने मगरबोलीमा जेठा र कान्छा राख्ने बाध्यतै के थियो र ?
आगन्तकु बाहुन, क्षत्रीको बढ्दो आकांक्षा, बल र संख्यालाई रैथाने मगरहरूले थेग्न नसक्ने अवस्था आएपछि ती दुई समुदायबीच अन्तरविरोध तीव्र हुन गएको थियो । पश्चिमबाट अनेकन आकांक्षा र बढ्दो आवश्यकता थेग्न पूर्व हान्निएको नवआगन्तुक खसहरूको हूलको महत्त्वाकांक्षा र आवश्यकताको सम्बोधन परम्परागत सामाजिक रीति थामेर बसेको प्रशासक, सामन्तहरूसँग थिएन ।
भुसुन्डीखोला पानीढलो, चेपे पानीढलो र दरौंदी पानीढलोबीचमा आवादी चलाएर बसेका घले/खड्गा मगरहरू र राना, वुषाल, मास्की, पुलामीमगरहरूबीच जारी तीव्र अन्तरविरोधले असन्तुष्ट मगरसँग असुरक्षित र असन्तुष्टिको भुंग्रोमा परेको क्षत्री, ब्राह्मणहरूको हातेमालो भएपछि त्यसको मार खेप्न रैथाने घले/खड्गामगरको तागत पर्याप्त भएन ।
त्यसैले तिनलाई हिन्दूहरूको विजयादशमी कुनै चाड, उत्सवको दिन थिएन नै (आचार्य, उही (१), पृ. ४३) । रैथाने अनुश्रुतिअनुसार पाल्पाली सेन राज्य विभाजित भएपछि विसं १६०५ पछिका दिनहरूमा रैथाने दलसुर घलेमगर प्रशासक छँदा अनेक विवाद उब्जिएपछि उनले हरेक चैत्र पूर्णिमाको दिन दौडमार्फत आफ्नो शासक छान्ने रीति छानेकामा एक जना घले लगातार बाह्र वर्षदेखि दौडमा प्रथम भई शासक बन्दै आएका थिए ।
उसै पनि त्यसबखत, बल हुनेहरू नै आफ्नो इलाकाको रक्षार्थ सामर्थ्यवान मानिने समय थियो र घलेहरूको अभ्यास त्यही ‘तिघ्रे’ तागतको मापन गर्ने एउटा हिस्सा थियो । द्रव्य शाहीले लिगलिग महविलथोक तल तिघ्रे गणतन्त्रको अभ्यास गर्दै दौडमा भाग लिइरहेका पाँच घलेहरू काटेर लिगलिगमा ‘पाखुरे’ एकात्मक साहीतन्त्रको धुन्य फहराएका थिए ।
लिगलिगकोट, माझकोट, उपल्लोकोट, तल्लोकोट, सिह्रानचोक, अजिरगढमा खान/साही दखलपछि गोर्खालीसँग पहिल्यैदेखि मगर, बराम, क्षत्री, ब्राह्मण, माझी, कुमाल, ‘दलित’, गुरुङहरूको शक्ति एकीकृत भएकै थियो । उसो त, द्रव्य शाहलाई रागिनासबाट बोकेर गोर्खा ल्याउने काम बरामहरूले गरेका थिए (बराम र छन्त्याल–बराम जातिको चिनारी, पृ. २८) । गोरखाका कुमालहरूले गोर्खा राज्य विस्तारको क्रममा दौडाहाको रूपमा परिचालित भई सन्देश सम्प्रेषकको भूमिका निर्वाह गरेका थिए (मुखिया, बाघवीर–कुमाल जातिको अध्ययन, पृ २९) ।
यसरी गोर्खाले आफ्नो आकार बढाउँदै जाँदा देशको सबैभन्दा लडाकु शक्ति एउटै सैन्य क्याम्पमा एकीकृत भयो । त्यसले निश्चित एकल जातीय बनोटमा रहेका राज्यका सैन्यहरूलाई कहीँ पनि टिकेर अडिन दिएन । काठमाडौं उपत्यकाका राजाहरूले भाडामा ल्याएका नगरकोटी र गुहारमा बेलाइएका शक्तिशाली बाह्य अंग्रेज फौजले समेत उपत्यकाको राज्य गोर्खाली तारोमा परेपछि एक दशकभन्दा बढी समय थेग्न सकेन ।
कोट र थुमैपिच्छेका भुरे टाकुरे राज्य र सामन्तहरू रिझाउँदा रिझाउँदै जनतालाई त्यो झ्याउलो अत्यासलाग्दो काउसो बन्न गएको थियो । त्यसमाथि त्यस्ता सामन्तहरूको तीव्रत्तर परिवर्तनले जनतामा स्थिर र बलियो राज्यको आवश्यकता खड्किन गएको थियो । बढ्दो बसाइसराइ र पश्चिमबाट पूर्व बत्तिएको नवआगन्तुक चेतनासँगको संसर्गले समाजको परम्परागत शासकीय चेतनासँग तीव्र अन्तरविरोध बढ्न गएको थियो ।
समाज सामूहिक जातीय संरचनामा बदलिएको थियो भने रैथाने सत्तासीन फौज एकलजातीय स्वरूपमा घिडघिडाएर रहेको थियो । परिणामस्वरूप, सामूहिक बुद्धि र तागत मिसाएर खनिएपछि त्यस्ता एकल जातीय फौजहरू समावेशी गोर्खाली फौजको सामु कहीं पनि टिक्न सकेन । बरु, कीर्तिपुरकै फौजमा काठमाडौं, पाटन, भक्तपुरको बहुल चरित्रको फौजी तागत जुटुन्जेल त्यसले गोर्खाली हमलाको सानदार प्रतिवाद जमाइराखेको थियो ।
तर जब, गोर्खालीहरूको फुटाउने र त्यही मौकामा मार हान्ने रणनीति अघि बढ्यो, उपत्यकाको एकलजातीय फौजले गोर्खालीहरूको बहुजातीय फौजसँग टाउको उठाउने मौकासमेत पाएन । बरु, तुलनात्मक तवरले समावेशी रहेको लमजुङे फौजले भने गोर्खालीहरूलाई जित्दै पूर्वोत्तर भेग पुगिसक्दा पनि छेवैमा सधैंभर हैरान खेलाइरह्यो ।
तर, यो तर्क खास वलशाली देखिँदैन । बरु शाहहरूको पुर्ख्यौली मगर थियो भन्ने तथ्यहरूको फेहरिस्त भने प्रशस्तै भेटिन्छन् । गण्डकी क्षेत्रका मगरहरूले निकै उन्नति गरेर बाह्र खान (राजाहरू) को संघ खडा गरी ‘बाह्र मगरात’ नामको राज्य खडा गरेका थिए । यी सबै स्थानमा आ–आफ्ना खान (राजा) थिए । तर पनि भीरकोटका खान (राजा) लाई बडाखानको मनितो थियो (शर्मा, उही, पृ. ४) ।
विसं १८११ मा पृथ्वीनारायणले ढलाएको मोहरमा उनले साही उपाधि नै राखेका छन् । उनकै समयकालमा अविवाहितापट्टिका सन्तानलाई ‘साही’ र विवाहितापट्टिका सन्तानलाई ‘साह’ उपाधि व्यवहार गर्ने प्रवृत्ति देखिन्छ ।
शूर र वीरलाई जनाउन तुर्की भाषामा प्रयोग गरिने ‘बहादुर’ उपाधि पाल्पाली मुकुन्द सेन (द्वितीय) ले प्रयोग गरेकाले त्यसैको सिकोमा हुन सक्छ तरबार र लडाइँको अर्थमा प्रयोग हुने फारसीको ‘शम्शीर’ र ‘जगं’ शब्दका साथमा ‘बहादुर’ जोडेर ‘शमशेर जंगबहादुर’ को उपाधि धारण गरेका थिए पृथ्वीनारयणले –आचार्य, उही(१), पृ. ३९–४१) । त्रिभुवनको पालामा फारसीको शुद्ध रूप ‘शाह’ बिग्रेर ‘साह’ बन्न गएको व्याख्या गराई त्यसपछिका व्यवहारमा ‘शाह’ उपाधि लेखाउन थालेको पाइन्छ ।
2. Iman Singh Chemjong
गोल भनेको बाह्रौं सताब्दिमा मंगोलीयाका मंगोल खान सम्राटहरुले साम्राज्य विस्तार गर्ने क्रममा माङग्ग/माङ्ग/मोङ्ग लाई परिर्माजीत गरेर मंगोल भन्ने शब्द प्रचलनमा ल्यायो र हामीहरु सबैलाई मंगोल भनेर चिनाए/चिनिए । The Great children of Mang or Mong or Mongol people. There was no such name as Mongol in the world upto the 12th century AD. It was in the 12th century AD, when Genghis Khan called a meeting of all the tribes and when all the tribes unanimously elected him to be their the Khan of Khans or the King of Kings, he proposed that a common name for all the tribes of Central Asia should be Mongol. Then all the tribes unanimously agreed and from that time only the people of Central Asia began to call themselves Mongol. Khan means king in Mangar/Magar language. In Kirat/Mongol chronology mention that, in ancient time a group of people under the leadership of two Mangar leaders were Shing Mangar and Chitu Mangar. Later on, these tribes multiplied and were divided into 12 group under twelve leaders and called themselves Barah Mangars. The names of the twelve Mangars were Shinjali Thapa, Hongjali Thapa, Hungchun Thapa, Chhodey Thapa, Pudkey Thapa, Mundey Thapa, Udhro Thapa, Bairong Thapa, Ishar Thapa, Barahi Thapa, Hangyung Thapa and Hangshe Thapa. They built Jongs or Forts or castles, wherever they settled and called them Mangar Jong or the fort of Mangars or the castle of Mangars. In ancient time, the queen, aware of this intention, threw all the water she had in store towards the camp. She immediately collected her soldiers and pursued the enemy. When a skirmish took place, she fell fighting nobly. The rest of Mangars left their place of Kangbachhan valley and migrated towards south west direction and reached as far west as Simang Garh situated about six miles east of present Birganj of central Nepal. When their number multiplied they were divided into two groups under the leadership of Phalemi Khan and Yomchhammi Khan and spread towards eastern and western directions. Phalemi Khan led his horde towards West Nepal and settled in Palpa. Yomchhammi Khan towards in the east and settled in Shanpur of Chainpur and intermingled with Limbu nationals and became Limbus of Sinjali Thapa, Rana, Aley and Pun clans. Those who settled in Palpa of West Nepal were divided into Thapa, Akey, Pun, Burathoki, Rana, Gharti, Bohra, Roka, Chaohan, Konwar, Uchai and Roho tribes and called themselves Magar, instead of the original name Mangar. In the East Nepal and Sikkim, the Mangars are so called because they were the children of Mang or Mong or Mongol people, some of Kirat/Mongol people call ar or arui means children. So, Mangar means the children of Mongols, although before the 12th century AD there were no tribes in Central Asia called the Mongol. There is another proof of the affinity of the Mangar and Lapcha tribe in counting numbers. The Mangar tribe counts one, two,three, four,five as kat, net or nis, sam,buli,banga and the Lapcha tribe says kat,net,sam,fali,fungu. These are the evidences of the residence of Mangar Kirat/Mongol people in Nepal and Sikkim too. Not only that,Sikkim history mentions that the Sikkimese chiefs tried their best to bring the Mangar chief under their power by keeping matrimonial connection with them. Chhangzat Karwang, the Chief Minister of Sikkim married the daughter of one of the Mangar chiefs of Sikkim. Still there are many places in Sikkim and East Nepal called Mangar jong or the Fort of Mangar tribe. On the contrary, they formed a league of twelve Khans and established a state and called it Barah Mangrat, the central government of which was at Bhirkot. Khan means king in Magar language. Now, I write the word Magar as pronounced by Nepalese people. According to Brian Hodgson and Captain T. Smith the league of Twelve Magars consisted of Satahung, Payahung, Bhirkot, Dhor, Garahung, Rising, Ghiring, Gulmi, Argha, Khachi, Musikot and Isma. Each of these twelve districts had its own Khan or King, though they had agreed by common consent to regard the Khan of Bhirkot as their Overlord. But in later period, this system of government was sepreted as the Kings of Palpa, Rising, Ghiring and Rajarkot claimed independent Kings with the title of Sen Hang. Thus, they were sepreted into two prominent Kings of Khan dynasty and Sen dynasty. They had their own language and culture. Dhami was their religious priest. Long before the coming of the Hindu influence into their kingdoms, there was a Kirat/Mongol King called Bali Hang, who had an extensive Kingdom from Pokhra to Gorakhpur and the Magars had spread from the hilly region to the Terai region. The Mangars/Magars of twelve Khans established a state and called it Barah Mangrat, the central government of which was at Bhirkot, of West Nepal. According to Brian Hodgson and Captain T. Smith The league of Twelve Magars consisted of Satahung, Payahung, Bhirkot, Dhor, Garahung, Rising, Ghiring, Gulmi, Argha, Khachi, Musikot and Isma.
1. शिखरनाथ सुवेदीको थरगोत्र प्ररावली
मगर र ठकुरीको धेरै विषयमा सम्बन्ध लेखिएको छ ।
ठकुरिका कुलमा गिरि जो गएका ।
गिरिगिरिकन जो मगर भएका ।
मगरको वंशावलि हराएर जान्छ ।
ठकुरीका गाउँमा पसे पत्ता लाग्छ ।।
मगर पनि ठकुरीजस्तै मातृसत्तात्मक समाज हो । त्यसैकारण यिनीहरूमा मामाचेला फुपुचेलामा विवाह गर्ने चलन छ । मामाचेला फुपुचेला नभए मात्र यिनिहरूको अन्यत्र विवाह हुन्छ ।
मामाकि छोरीसित हक यिन्को लाग्छ ।
भानिज छैन भने आरकाले माग्छ ।।
ठकुरी मगरको यति याैटा खुन्छ ।
मामाको छोरीसित विह्यावरि हुन्छ ।।
ठकुरीहरू कर्म नचलेकी छोरीले पकाएको भोजन गर्दैनन तर मगरहरू कर्म चलेकी छोरीले पकाएको दार र ढिडो खान्छन । विधवाविवाह पनि मगरहरूमा स्विकृत छ । तर यस्ता विधवाका हातबाट दाल, ढिगो, खाँदैनन् र तिनको छोराछोरीको पाला देखि दाल, ढिडो चल्दछ । सूतक परेमा मगरहरू सुत्केरीलाइ पन्ध्र दिनमा चोख्याउछन । पुरोहितका हकमा कै ब्राम्हणद्वारा काम लिन्छन भने कतै मगरजातकै पुरोहित लगाँउछन । मगरहरूको आफ्नै जातको पुरोहितलाइ उनिहरू भुसाल भन्दछन ।
मगरका जातमा धर्माधिकार जस्ता
भुषाल हुन्छन पकडने रस्ता ।
सूतक परेमा पन्ध्र दिनमा चोख्याउछन भने मृतकमा दश, एघार, बार्ह र तेर्ह दिन भित्र गहुँत खाएर चोखिन्छन । यिनिहरूको महालय श्राद्द अड्का परेका बेला दशैको फुलपातीको अघिल्लो दिन अर्थात षष्ठीका दिन गर्ने चलन छ । शष्ठीका दिन पनि दिउँसो होइन बेलुका श्राद्द गरिन्छ श्राद्द पनि कतै बँरम्हणद्वारा र कतै भुसालद्वारा हुन्छ ।
मगरहरूमा मङ्गोलकिरात रक्तको छाप पनि निकै परेको हुँदा शारिरिक बनावटबाट यिनिहरूलाइ केहि मात्रामा छुट्ट्याउन सकिन्छ । उनीहरूको शारिरिक बनावट कस्तो हुन्छ त्यसलाइ जान्न यी यी पद्म प्रस्तुत गरे स्थिति अझ स्पष्ट हुनेछ ।
असल मगरको थेप्चो हुन्छ नाक ।
जुँङ्घा दार्ही हुँदैनन ठुलो हुन्छ चाक ।।
सानो हुन्छ टाउको चेप्टो हुन्छ ढाड ।
बाटिएका पिडाैला ठुलो हुन्छ ढाड ।
पेज १४४ संकलन जनकलाल शर्मा ।
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