"यादव देवकोटा" जी को लेख ।
Source :www.kantipurdaily.com
By "Yadav Devkota"
Source :www.kantipurdaily.com
By "Yadav Devkota"
Kathmandu - The Ghale kingdom of Larsagha was ruled by the Ghales from Larsagha to Samrin before it was captured by Jain Khan. Although the events of Ligligkot are seen as the foundation of modern Nepal, there was a general discussion about who were the members of Ligligkot.
The aversion of Nepali society towards history is well known, but the history of power does not want to show the reality of the soil sucked by its own roots. However, a few centuries after the abolition of the Ghale's internal state, the British Empire did not shy away from making itself abrupt to prevent the sun from setting. And, for the same reason, the Victoria Cross came into the spotlight. The notion that Ghales are an additional surname within Gurung is becoming more common, but there are Ghales in Magar, Tamang and Baram as well. These are the heads, leaders, kings or positions of the community.
Ghale state
In Tamu language, Ghale means owner, protector, lord. Ghale is a term not a separate caste (Tamu, Tek Bahadur-Old History of Tamujati, p. 33) while in the Tamang language the king is called 'Gle' (Tamang, Ajitman-Remnants of the oral history of the Tamang caste, p. 36). After becoming the Kholchyan king of the Chen dynasty in Khol-Son-Thar (Kholsonthar), he proclaimed himself the owner of the kingdom, i.e. Khle. This initial word khle seems to have been corrupted and it has also been changed to Nepali language (Gurung, DB-Tamu Kyoe De Pyakshya, p. 246). The Tamang Ghale community was represented in Nepal's first elected parliament and second Constituent Assembly.
After the rulers of the Kathmandu Valley lost control of the Gandaki catchment area, local Ghale kings began to rule there (Gurung, Jagman - Cultural Heritage of the Gandaki catchment area, p. 15). Later, the state of Palpa not only developed into a strong indigenous state, but also invaded the Kathmandu Valley and repeatedly trampled the entire valley, which the Magar kings called the rulers of the valley. In time, there were Ghale kingdoms from Lasargha to Sabri — either as a tribal kingdom, or as a rajauta and local feudal lord, without its own coin, without a permanent army. The house buried at Lasargha Alam Devi belonged to the Magars. Around Kaligandaki, Palpa, Baldhyangadhi, Rudrapurgadhi, Deuchuli, West Nuwakot, Sataunkot, Kaski, Dhor, Ligligkot, Gorkha Lower / Upper Kot, Takukot were the royal places of Ghale Magars and Gorkha Majhkot was the place of Khadka Magar. Gurung (Tamu) houses were located in Khol, Yangjakot, Ghandruk, Bahra (Barpak), Sikles, Simjung, Ajirkot, Siranchok, Lamjungkot, Kharimadhi, Manvu, Lamp (Laprak), Sryatan, Atharsayakhola, Manu (Manang) and Baseri. Tamang houses in Charange, Sabrin, Rubinala, Katunje, Salyan (sometimes Magar, sometimes Tamang), Dhading, Jharlang, Sertung, Serjong, Gatlang, Kimtang, Bungtang and Jilling. In the local areas of Gorkha including Takukot (sometimes Baram, sometimes Magar), Bahakot, Gairathok, the Brahms were Rajoutas. Although no specific evidence has been given, the Tamang ancestors have been claiming with confidence and pride for generations that Surat was the Sartan (Syangtan) Gle (King) in Gorkha Barpak (Ghising, Kuyang Lama-Ghising King: Talchyo Durbar and Vansavali, p. 21) and Gorkha King Ram Shah learned that the Tamang kingdoms would invade Barpak and Sartan during the expansion of the kingdom (Taman, Rabindra - Ancient Tamang Kingdom, p. 84). Can be understood
But it is difficult to ignore the material that indicates that the ethnic intoxication of Tamang, Thakali and Gurungs was on one side. In Tamang language, Gurung or Rong means Gurung. Gurungs are not considered a separate caste in the ancient Tamang region. From the Himalayas to the south, from Budhigandaki to the east, from the Trishuli Ganga to the west and south, in the region above the confluence of these two rivers, the Tamangs do not consider the Gurungs as a separate caste, a sub-rock within the Tamangs as a growing group (Tamang, Ajitman, Uhi, p. 40). Tamang says that the Tamangs call their guru Tamu Guru. According to linguists, there is a 65 percent similarity between the Tamang and Gurung languages (Taman, Parashuram-Taman caste, p. 31). Gunyu, Cholo and Ghalek are worn by Majetro. The Thakali, Gurung and Tamang have similarities in language, religion and culture. In fact, during the migration, a large crowd left Thorai in the Thak River and headed towards the Manang Valley, with one group heading south and the other heading east. The people living in Thakkhola are Thakali, Gurung group of Orle from Manang to the south and Tamang group from the east. When Thakalis communicate with each other in their own language, they call themselves Tamang. Similarly, the Gurungs call themselves Tamu in their own language. Tamangs are being introduced as Tamangs. Therefore, based on the caste words Tamang and Tamu and language and culture, Thakali, Gurung and Tamang are like three legs of the same Odan (Cultural Heritage of Gandaki Spring Area, p. 22).
In addition, the word Gurung, which is in vogue today to identify the Tamu caste, is derived from the Magar language, Gurung wrote in 'Historical Narrative of Tamuwan': The inhabitants of Gurungdi were called Gurungs. Gurung and I from Gurungdi The ancestry of Gar's ancestors has been found. In the Magar language, the word Gurung means a place like the roof of a house covered with an axis, while Gurungdi means water flowing from a place like a roof of a house covered with an axis. Among the Magars are Gurungchhane Thapa, Gurungchhane Rana etc. Gurungs have Kepchai, Komchai surnames while Magar has Kepchaki, Kromchaki surnames There are also Rana Gurungs in the Bhumlichok area of Gorkha (pp. 3,4,5).
At one time, the Ghale system in Gandakipanidhalo was a homogeneous exercise of power. Since when, that is a different question.
The Ghale kingdom of Lasargha was captured by Jain Khan. Kaski, Rajasthan, Ghale kingdom of Khol was captured by Jagatikhan Shahi. The Ghale kingdom of Lamjung was captured by Jaswam (Yashobrahm) Shahi, Liglig, Tallo / Upallokot, Siranchowk, Ghale kingdom of Ajirkot and Khadka kingdom of Majhkot was captured by Drabya Shah. The Ghale kingdoms of Barpak, Syartan, Atharsayakhola, Salyan, Baseri, Charange, Kharimadhi, Dhading were conquered by Ram Shah and after Ram Shah, the Ghale kingdoms of Dhading, Katunje, Baseri and Samrin were occupied by Narbhupal Shah. ). On the other hand, the Raj of the Tamang Ghales of Rasuwatir, Nuwakot was captured by the Kathmandu Valley.
State of Ligligkot
Before Ligligkot was taken over by Dravya Shah, it was ruled by the Ghales. The rule was to run on the day of the tenth day of Dashain Tika and be the first to reach the Kot that year. The race was from Chepe Khola to Liglig. Even though some people write that the race will be from Chorkote, they will have to cross the Chorkate Bhusundikhola and it will be subordinate to Siranchok, so there is no consensus on running in Liglig from the geography of another state. Bhusundi Panidhalo separated Liglig and Siranchok while Daraundi Panidhalo separated Liglig and Gorkha. Gorkha and Barpak by Nimel river. After the Khas and Kshatriyas rushed to establish a homogeneous king, Lamjunge Dravya Shah established the Kavila Ghale kingdom of Liglig and the royal kingdom expanded. The royal kingdom has taken the shape of today's Nepal.
‘After Yashobrahm Shah killed the Ghale king of Ponjo on the marshland, some of the Ghale descendants fled to Gorkha and some to Nepal (Kathmandu). Those who went to Gorkha settled in Ligligkot, Gorkha Upallokot, Barpak and Sattan. The Ghales of Ligligkot used to gather at Chepeghat, the confluence of Chepe and Marsyangdi, on the day of Bada Dasain. After that, everyone ran at once and the one who reached the Kot first was considered the king of that year. Thus in Liglig it was customary for the king to return year after year (Gurung, Jagman-Gurung caste and culture, pp. 6, 7, 8, 9).
At that time, it was not possible for a minority to rule without an ethnic majority. It is not possible for the defeated from Lamjung to rule in Liglig, Majhkot and Barpak overnight. On the contrary, the population of Khas, Kshatriyas and Dalits who fled from Khasan, Isma, Kaski, Palpa and other places for various reasons seems to be increasing in the vicinity of Bhusundi Khola Panidhalo and Chepe Panidhalo. As the traditional Magar administration on the one hand and the non-immigrant non-Magars on the other hand began to reject each other, the game of Sam, Dham, Danda, Bheda, Khas, Kshatriyas defeated the Gorkhali Magars with swords in the hands of the Magars and came to power. Gangaram Ranamagar was a warrior like Dravya Shah and Ganesh Pandey who went to defeat the Magars with the swords of others. It seems that there was tension between Khadka Magar and other Magars between Daraundi and Chepe Panidhalo at that time, part of which went to Dravya Shah's Polta.
After Liglig and Majh and Upallokot were subjugated by Dravya Shah, Siranchok was conquered under the leadership of Ganesh Pandey. It is mentioned in the material including genealogy.
'Samar Ghale escaped from Shah's crooked move and formed a group of supporters to go to Khorla to form an independent state. King Chankel Ghale of Khorla came to Barpak and solved the problem and became king there (Gurung, DB-Tamu directing, P. 260) The reason why it is fragmented is that Barpak was already a strong state since it was captured only during the reign of Ram Shah. Since Siranchok and Ajirkot were under his control, he fled from Liglig and made such a strong state overnight.
Although Thapaulo Raja of Changya of Barpak (Yogi, Narharinath-Itihas Prakash Sandhipatra Sangraha, p. 678) indicated that Khadka Raja represented Barpak kingdom in Gorkha Majhkot, it does not seem credible that Gurung Ghale represented Barpak in Barpak while fighting with Dravya Shah in Majhkot for fifteen days There is no sign of any support from Barpak, so there is no consensus. As the widow of Man Singh Khadka Magar, who was killed in Gorkha, became pregnant, she escaped on the condition of handing over the child including Salnaal after fleeing. People from him later children settled in the Raktakali-Nardevi area. After the Kot Festival of 1903 BS, the descendants of the Magars fled from Kathmandu to Nuwakot Samaribhanjyang to save their lives. Mansingh's descendants still remember the queen as a goddess (Ranamagar, Vaikaji-Gorkha Magars, pp. 17, 18).
Incidentally, Ram Shah called on Barapaki to discuss the issue unarmed at Nimel. In this way, the daggers do not drink the water of the Nimel river near the village of Panktikar, as the swords cut in the river are washed away. Due to the king's bloodshed, it is customary for the Tamangs not to drink river water. The Tamangs do not drink because of the blood flowing in the water of the Haweng (Happing?) River (Tamang, Ajitman-Remnants of the oral history of the Tamang people, p. 66). When Kalu Shahi was killed by Fachun Ghale of Ghanpokhara in the vicinity of Khudikhola, the water of Khudikhola was not drunk as blood was mixed in the river (Gurung, Indra Bahadur-Tamu Cultural Direction, p. 465). Ghatu dance prevalent in the Gandaki region, mainly in the Magar and Gurung communities, is based on the story of Parashuram Shahi (Pasramu Raja), the son of Kalu Shahi.
Bhange Ghale, son of King Changya of Barpaki, who was killed in Nimel, ruled in Sulikot near Kharbhanjyang Daunnekhola and was severely beaten near Ghyampesal during the reign of Chhatra Shah.
Even after Dravya Shah's victory, the struggle over Liglig was not over. The repeated attacks on the Liglig by the twenty-four seem to have been at the Liglig Naka as a bag of strategic importance at the time. Even during the reign of Prithvipati Shah, Lamjunge captured Liglig, Lakang, Dhuwakot and Deurali with the help of 24 people and took them under his control for 9 years. Even after fighting 11 times, Gorkha could not take back Liglig. After that, all the Gorkhalis under the age of eighty gathered, went at night, set fire to the fort of Ligligkot and took Liglig back. Again Lamjunge took Ligligkot for four years. Gaureshwar Panth, Vali Padhyaya Kadaria brought Liglig back to Gorkha in a trap (San Yogi, Narharinath-Gorkha Genealogy, p. 64).
Liglig before Ghale state
It is difficult to say exactly when the Ghales began to rule in Ligligkot. For this, we have to look at the king case including Liglig.
It is mentioned that King Jitari Malle of Sinja invaded Nepalkhaldo every year in 1344/45/46 BS and his son Aditya Malle attacked Nepalkhaldo in 1384 BS, first invading Nuwakot. In 1378 BS and 1394 BS, Aditya Malla wrote an order to his officials for the protection of the people living in the Taghwai Gumba of Gorkha. It seems that Gorkha Sinja (Khas) is still under the control of the state. It is seen that Yaksha Malla (Bhaktapur) brought Gorkha under the control of Nepal Khaldo around 1524 BS. After Yaksha Malla, the Malla kingdom was divided and weakened in Nepalkhaldo. On this occasion, in 1581/82 BS, Palpali king Mukunda Sen twice attacked the Kathmandu Valley and caused havoc. Even more interesting is the fact that he invaded Kathmandu even in 1603 BS and in 1606 BS the kings of Kathmandu Khaldo threatened to attack each other with the Palpali Senvanshi 'Magars'. It appears to have been under Gurkha Palpa at least until 1603 BC (Pant, Dinesh Raj-History of Gurkha, pp. 16-22).
After Mukunda Sen, his great kingdom fell apart. Since his sons could not hold all their kingdoms, they were separated from the Gurkha Sens and came under the authority of the local ruler (Pant, ibid., P. 24). King Mukunda Sen of Palpa had made Dalsur Ghale Magar the administrator in Liglig when he went to kill Nepal Khaldo (Thapa, Nar Bahadur (Naru) - History of Kirant Magar).
It seems that the Gurkha region, including Liglig, was under the control of the Palpalis till the beginning of the seventeenth century, and the administration of different chiefs in the local area as a native Rajput. It was not an independent state but functioned as an additional Rajput, but after the weakening of the Palpali state, the native Rajputs may have tried to treat themselves as an independent state.
Liglig's houses
The kingdom of Liglig belonged to Gurung and the material written in the name of both the castes in the name of Magar is contradictory. Both have claimed Liglig as their respective states. Claiming is a different matter, consistent claim is the main thing. For that, there is no alternative to naming the Gandaki region's culture, way of life, population, tradition, indigenous river-geography, at least for now.
The word Gandaki, which is popular today, seems to have come from the Magar language Gandi. Gun or gan means green like green and D means water, stream, river. These meanings come from the Magar language. No matter how many rivers and streams are in vogue in the Gandaki catchment area, the word D or D is found in them (Historical Narrative of Tamuwan, Hosyangdi, Bhurungdi, Lundi, Charaundi, Jyadi, Tamadi, Bhalyangdi, Sarangdi, Chhangchhangdi, Garangdi, Modi, Hwangdi, Hugdi, Gwadi, Armadi, Chhabdi. In addition, Trishuli Gandi has come from Gosainkunda. Manaslu has come from Ganesh Himal, Budhigandaki. Dordi from Thorang, Marshyangdi, Daraundi from Rupinala. Comes from Annapurna - Madi, Idi, Rudi. Setigandi, Sardi, Mardi, Saroudi from Tinshire. Daraudi, Bhusundi, Madi and Marshyandi belong to Liglig. Hundikhola is very far from there. Tanhang (Tanahun), Dayambule (Damauli), Garhang (c Rhaum), Malihang (Waling), Tansing (Tansen), Viramchok (Virenchowk) in the Magar language.
Kot, kot means place of worship (Budhamgar, Harsha Bahadur-Magar caste and their social rites, p. 45) in Magar language. There are Magar priests in the temples of various deities in the settlements of Gandaki Prasravankshetra. Kot or kot has different meanings for other castes but it is a place of worship for crocodiles. Not to mention that in Rukum Runma, the Rangi Punas of Makot offer bulls on Maha Ashtami and perform kulpuja by the name of Kotpuja (Shreesamgar, the identity of the Meen-Magar caste, p. 48). Maski Rana in Alamdevi Lasargha of Gandaki Basin, Baral Rana in Gahraunkot, Bhirkot-Saru Thapa, Ghiring-Dishwa Thapa, Khilung-Saru Thapa and Sinjali Thapa, Kaskikot-Fewali Rana, West Nuwakot-Saru Rana, Sataunkot-Pulmi, Sarangkot-Chumi Thapa. Darlami Rana, Takukot-Rana Magar, Lamjungkot-Dudh Rana and Chhar Ale, Gorkha Tallokot-Maski Rana and Bhusal Rana, Upallokot-Garunja Thapa, Gorkha Kalika-Pulami and Aslami Magar, Salyankot-Saru Magar are the priests in the study.
Where there are dense settlements of Gurungs - Mustang, Manang, Gorkha Upallo Thalo, nowhere to be found. They are found in the sphere of influence of Magar culture. It is a different matter that the word quay means coat or coat in Gurung language. This reinforces the argument that the coats found in the Gandaki Panidhalo were Magar kingdoms. (It should not be missed that Jagman Gurung, an expert in culture, had a queuing vote for the Gurungs below his village Yonjunkwe (Yangjakot).) There are priests in all the coats. ‘Ligligkot falls in the Magarat region. Gandaki culture is the realm of Magar culture (Panktikar's recorded conversation with Jagman Gurung on April 20, 2075) also indicates that Ghale of Liglig was a Magar.
Since the origin of the Gurungs was Lamjung and they were not integrated into Greater Nepal during the reign of Prithvinarayan Shah, it is natural that there were not many Gurungs in his army compared to Khas and Magar (Gurung, The Role of Gurungs in the Unification of Jagman-Nepal, p. 12). Numerical details of some of the Gurungs who came from Lamjung with Dravya Shah are also found in history.
In addition, there is still a dense population of potters in Gorkha's Chorkate, Phinam and Chhevetar as compared to Gurung and Magar. Needless to say, potters were already living along the river due to their traditional occupation of making pottery. A study of Gorkha potters shows that they have been playing the same role for centuries. Instead, power, time, scarcity and oppression show that the land of their population is slipping into the hands of the ruling elites. The names of Kaski, Mustang, Manang, Lamjung and Upper Gurkha are found in the descriptions of Gurungs, but the lower part of Barpak is not found in the descriptions of Gurungs' patriarchy. .
Instead, the Brahmins have been living in Gorkha since before the rise of the Shah dynasty. In a letter written by Aditya Malla to the Taghwai Gumba of Samdo in 1378 BS, it is mentioned that 'Baram chalya bhaspas bhai', meaning 'this vakapatra was sent while Baram was walking'. There are also six surnames in Baram. Ganthi and Changhales are Ghalevanshi Brahmins (Brahmins, Culture of Bhadrakumari-Baram caste, p. 135).
There is Ghalebari in Liglig, where the Magars still live. The houses of Ligligkot appear to have many bases. Indigenous people, scholars, and even older people of other races than the Liglig crocodiles say that they have heard from their ancestors that the Liglig crocodiles are crocodiles (Panktikar's field study).
Bhoj Vikram Budhamgar has written in his book 'Political History of the Magar Caste' based on his conversation with 73-year-old Gehendra Bahadur Ranamagar, former Pradhan Panch of Amapipal VDC, that Liglig was under Mukunda Sen's rule. After his death, when his sons could not run the kingdom, the custom of making a victorious king by running began (p. 94). After Dravya Shah won the Liglig, the Ghales fled. Some reached Changli, Dhading, Dhankuta and Udaipur. Not to mention that Dan Bahadur Ghalemgar of Udaipur Dumre became the District Panchayat Deputy Chairman during the Panchayat period (p. 59).
Liglig was dominated by Magars with the surname 'Ghale'. On the day of the tenth vaccination, it was customary to make the first person to reach the upper coat by running from the lower coat of the liglig the head of the area for that year. Prince Dravya Shah, with the help of his allies, first established his authority in the lower part of Liglig under the pretext that all the Magar youths would participate in the race. From this he had no difficulty in establishing authority over the upper coat of the league (Acharya, Baburam-Nepal's brief account, p. 91).
The fact that the Gurungs left Manang and Lamjung only after a long time below the Atharsayakhola Ambal cannot be omitted. Dillijung Tamu has written in his book The Hidden History of the Tamu Caste: The Tamu Clay (Ghale) of Gorkha district are from Manang 'Fu' village. Until fifty or sixty years ago, when I was begging for Papro (Barpak), Lapro (Laprak), I used to go to Bon Lama in Nar village. In Barpak village, it is customary for the lama of Nar village and the lama of Lamjung Majhagaun to perform arghu (p. 49).
Nechu (Kruju) from Kaski Khilang A family of Lamichhane Gurung went to Simjung in Gorkha and settled there by building a fort. Slightly above Ajirket is the hill of Bhachchek. Simjung Umra Sai Gurung's eldest son settled in Simjung village and lived there as Umra. Mahila's son erected Apunthum on the left side of the Chependi and became its chief (Gurung, Swami Harkadhar of Jagman-Gurung Chola, Annapurna Post, 15 April 2075). Needless to say, the Gurungs of Barpak, Laprak and Saurpani refer to the people of Siranchok, Ghyachchok and Simjung as Nu and Nublya (Western) (Tamu, Old History of Tek Bahadur-Tamu Caste, p. 43).
As a result, the Gurungs spread in the lower part of Gorkha only later became the administrative area, but in doing so, the natives, the Barams and the Magars appear to have descended there. The Magar dominance in the area around Liglig, the names of the rivers around it in the Magar dialect, the names of the places in the Magar language can also be said to be the Rajasthan of Liglig Magar.
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