Origin of the word Nepal (Nepal - Etymology)

When I started looking for the meaning of the word Nepal and looking for the answer of the question how Nepal got its name, I have come across some interesting facts and articles. One of the article I have found in www.kathmandupost.com (Date: September 1, 2015), it has solved most of my query and though it says that they themselves have taken the article from some school curriculum. Here is the article:

"Title: Here are 5 interesting theories about how Nepal got its name!

Over the course of its history, Nepal has been known by names, such as The Land of Truth, The Land of Solitary Meditation and Penance. It is only in this current Iron Age that it is known as Nepal. So when did Nepal become Nepal? Who coined this name?

There are many theories out there. Here are five interesting ones we found:

1. Nepal was ruled by kings of the Gopal dynasty. They were known as ‘Nepa’. Hence the name Nepal
2. In Tibetan Language ‘Ne’ means home and ‘pal’ means ‘wool’. Sheep were reared in Kathmandu Valley once upon a time. Hence Nepal- the land of the wool.
3. In Newari language ‘Ne’ means ‘centre’ and ‘pa’ means country. So Nepal is a country situated in the centre!
4. There was once a sage called ‘Ne’ who lived along the banks of Bagmati and Bishnumati river. He was the only advisor to the king hence. The ruler was so impressed by him, he name the entire kingdom ‘Nepal’
5. ‘Ne’ means ‘holy’ and ‘pal’ means cave in Lepcha’s dialect. Nepal is a holy place- the centre of pilgrimage of Hindus and Buddists. It was called a ‘holy cave’; hence Nepal.

What theory convinces you the most? What did we miss out? Know another theory?

Source: The information has been collected from the curriculum taught at schools in Nepal"

Interestingly they have left a question mark at the end. So, I have decided to decode it in my way and try to present best way possible answer.

Here my answer is point no. 3 that is in Newari "Ne" means centre and "Pa" means country.

# I want to make a clear disclaimer that I am neither denying the existence of Gopal King with the Nepa nor a sage who lived in Kathmandu valley with the name "Ne". In fact I have researched and found that these all facts are mentioned in some old manuscripts. So its there.

So, here is my take on the theory that why Nepal is actually originated from Newari.

Note1: I guess by now it must have been clear that in earlier times Nepal was exclusively used for present day Kathmandu valley. Nepal is also alternatively used for Newar also.

This is the article I have taken from wikipedia which help in further understanding:

Source: https://en.wikipedia.org/wiki/Newar_people

Newar: Origin, Etymology

" The terms "Nepāl", "Newār", "Newāl" and "Nepār" are phonetically different forms of the same word, and instances of the various forms appear in texts in different times in history. Nepal is the learned (Sanskrit) form and Newar is the colloquial (Prakrit) form.^[8] A Sanskrit inscription dated to 512 in Tistung, a valley to the west of Kathmandu, contains the phrase "greetings to the Nepals" indicating that the term "Nepal" was used to refer to both the country and the people.^[9][10]

The term "Newar" or "Newa:" referring to "inhabitant of Nepal" appeared for the first time in an inscription dated 1654 in Kathmandu.^[11] Italian Jesuit priest Ippolito Desideri (1684–1733) who traveled to Nepal in 1721 has written that the natives of Nepal are called Newars.^[12] It has been suggested that "Nepal" may be a sanskritization of "Newar", or "Newar" may be a later form of "Nepal".^[13] According to another explanation, the words "Newar" and "Newari" are colloquial forms arising from the mutation of P to W, and L to R.^[14]

As a result of the phonological process of dropping the last consonant and lengthening the vowel, "Newā" for Newār or Newāl, and "Nepā" for Nepāl are used in ordinary speech."

 

Now its more or less clear that Nepal is actually used for present day Kathmandu valley, In fact the word, Newar itself is originated from the word Nepal.

Note2: Now, my second logic goes like this. It will be never ending debate that who actually Newars are ?? (But, if a person use some common sense will definitely and easily→→→ find his answer). So, lets not talk about the origin of the Newari people, but majority of you must agree that the language Newar people using now which is also called Newari bhasa has its roots to Tibetan language. Its definitely a branch of Tibeto-Burman language just like Magars, Gurung, Sherpa, Tamang, Rai, Limbu etc.

And again if you guys notice all over the Nepal (irrespective of who came to Nepal first Khas or Tibetan tribes), many names of the place, mountain, rivers are in Tibeto-Burman Language. Hence, it shows that Tibeto-Burman language was the primary language in naming or identifying the place. 

Note3: Now the question is how Nepa becomes Nepal.

Actually it goes like this:

Nepa ---> Nepali ---> Nepal

Becasue in Tibeti-Burman language when we have to say person from that particular place, 'Li' is used as suffix. Examples:

Palpa ---> Palpali

Syangja ---> Syangjali

Gwadi ----> Gwadeli

Lamjung ---> Lamjungeli

Rolpa ---> Rolpali   and so on

Hence, word Nepali come into existence and with the time Nepali and Nepal started using interchangeably as you might have read in the Wikipedia (On Newari etymology), I have mentioned above.

So, it solves all my query. Here the only concern can be raised is that I have favoured  the Tibeto-Burman language and was biased towards Sanskrit origin languages. 

However, I want to know how did you like my explanation, please do comment. Please do comment and let me know if I am missing something. Thanks

Nepal should adopt a multi-alignment policy

Written By: Gopal Khanal

Source: 

 www.theannapurnaexpress.com 

Date: July 4, 2023

While engaging in discourses on the foreign policy of Nepal in formal and informal forums, some new thoughts and somewhat ‘innovative’ ideas have emerged, influenced by the changing dynamics of global power politics.

In a thought-provoking lecture titled ‘Safeguarding Nepal’s National Interest: Foreign Policy Choices in the Changing International Environment,’ under the Yadu Nath Khanal lecture series organized by the Ministry of Foreign Affairs, Former Foreign Secretary Madhu Raman Acharya on June 25 shared an interesting perspective. He recommended that Nepal should adopt a policy of ‘multi-alignment’ instead of strictly adhering to the traditional ‘non-alignment’ stance.

Acknowledging the shifting dynamics of international politics, Acharya believes that Nepal can better safeguard its national interests by adopting a more flexible and pragmatic approach toward international relations. While internalizing the sensitivities of geo-strategic location, I have presented my perspective in this write-up in a way backing-up this thought of a seasoned diplomat and author of many books, including a famous one ‘’Nepal Worldview’’.

Let us define non-alignment and multi-alignment first.

Non-alignment is a policy stance where a country chooses not to align itself with any major power bloc or alliance. Non-aligned countries aim to maintain their independence, sovereignty, and neutrality by avoiding formal military alliances or entanglements in conflicts between major powers. Non-alignment was a policy of the Cold War era when non-aligned countries refrained from aligning themselves with the West-led NATO or the East-led Warsaw Pact. The dynamics of international relations have evolved since the Cold War, and the term ‘non-aligned’ may not have the same significance today as it did back then. Nepal is a non-aligned state that has protected its national sovereignty and territorial integrity in major geopolitical turbulences over the decades. 

Multi-alignment is a policy approach in which a country actively seeks to engage and maintain relations with multiple powers or regional blocs. Unlike non-alignment, multi-alignment does not imply complete neutrality or a lack of formal alliances. Instead, it emphasizes diversifying diplomatic, economic, and security ties with various countries or groups to safeguard national interests and increase strategic flexibility. By engaging with multiple actors, a multi-aligned country aims to leverage its relationships to maximize benefits, access resources, and pursue its goals effectively. This approach allows countries to navigate complex geopolitical environments and adapt to shifting power dynamics. Multi-alignment is new for Nepal, unlike its southern neighbor India, which has adopted it by terming it as a ‘multi-engagement’ policy. 

Should Nepal follow a multi-aligned policy then or just remain multi-engaged?

Nepal has adhered to a non-aligned stance since the 1950s, primarily as a means to maintain its independence, sovereignty, and neutrality during the Cold War. During that period, many countries, particularly smaller nations, chose to remain neutral as a survival strategy and to avoid being drawn into the conflicts between the United States and the Soviet Union. Nepal’s adoption of non-alignment allowed it to assert its own interests and avoid alignment with either of the power blocs.

But the situation has changed since then. On the one hand, the Cold War is over, while on the other, there have been errors and blunders in the implementation of non-alignment. Despite deviations from the core principles of non-alignment in some cases, the fundamental principle of maintaining independence, sovereignty, and neutrality has so far remained the guiding force.

Given the economic significance and influence of China and India in the region, Nepal must continue to engage with both countries to benefit from economic partnerships, trade opportunities, and infrastructure development. At the same time, maintaining relations with other countries, including the United States and other western powers, can bring additional benefits in terms of investment, and development assistance.

A multi-aligned policy approach can offer Nepal strategic flexibility and the ability to navigate its complex geopolitical environment effectively. By engaging with multiple powers, Nepal can leverage its relationships to advance its national interests, access resources, and enhance its development prospects. This is no time to be a mere spectator of developments in our periphery and be submissive to any hegemon. It doesn’t mean that Nepal should immediately embrace the multi-aligned policy; at least we should start contemplating the pros and cons of multi-alignment. Unlike regional powers China and India, which have strategic goals to achieve globally, Nepal has to focus on its strength in the development process.     

It is important for Nepal to carefully assess its national priorities and conduct a comprehensive analysis of the potential benefits and risks associated with a multi-aligned approach. This includes considering the potential impact on its relationships with neighboring countries, managing any potential conflict of interest, and ensuring the protection of Nepal’s sovereignty and independence.

It is important to note that multi-alignment does not necessitate membership in specific security-related alliances such as the Indo-Pacific Strategy (IPS) of the US or the Global Security Initiative (GSI) of China. A multi-aligned state can out-rightly refuse to become a member of initiatives focused on security and military cooperation.

However, Nepal has engaged or can still engage with specific programs or initiatives that are not security-related. For example, participation in the Millennium Challenge Corporation (MCC) of the US, the Belt and Road Initiative (BRI) of China and the Act East Policy (AEP) of India can offer opportunities for economic cooperation, infrastructure development, and regional connectivity without compromising Nepal’s national interest. When engaging with these programs, Nepal should carefully evaluate any conditions or terms attached to them and assess their implications for national interests and sovereignty. Understanding the geography and geopolitics of the region is crucial for Nepal to navigate new policy orientations.  

Nepal should forge partnerships and collaborations with various nations and global actors, regardless of their ideological or political orientations. Rather than being biased toward any specific country, government or ideology, multi-alignment allows Nepal to engage with diverse actors and explore different ideas, which can contribute to the formulation of a unique Nepali perspective on development.

For peace, progress and prosperity of Nepal and the Nepalis, the Nepali state should recognize the importance of engaging with different powers and seeking their support in national endeavors.

The mysterious world of Nepal’s shamans

Took this excellent article from www.nepalitimes.com

SOURCE: https://www.nepalitimes.com/opinion/the-mysterious-world-of-nepal-s-shamans

Written By: Tshewang Lama and Nabraj Lama

 In the remote trans-Himalayan district of Humla across the border from the sacred Mount Kailash in Tibet, the cult of the Dhami and Dangri still acts as a go between the physical human form and its spiritual divine manifestation.

They are derivatives of shamanism and reflect the diverse social fabric of the Himalaya, and have its roots in socio-religious antecedents of the region’s present day inhabitants that predates the arrival of institutionalised religions.

The remnants of this shamanistic cult can still be found on both sides of the border in the upper Karnali Basin in Nepal and the sacred Lake Manasarovar and Mount Kailash in China. Passed down through generations, the Dhami and Dangri institution is deeply ingrained in Nepali culture, especially in the hard-to-reach Himalayan regions like Humla.

The institution of Dhami, the oracle shaman, is believed to be established through 'Avatarilo' (by incarnation), while the Dangri institution is established through 'Bangsyalo' (by heredity). When a reigning Dhami passes away, the knowledge and abilities of the Dhami is passed on to another person through a spirit transfer. The Dangri, meanwhile, imparts their expertise and knowledge within close clan members through teaching.

The Dhami serves as the medium for communication with the divine, while the Dangri is the spiritual helper and mediator between humans and the Dhami.

The spirit of the Dhami can move to any person, but the receiver must accept it. If a suitable receiver is not found, it is believed that the spirit waits for the right person, sometimes temporarily entering the body of the Dangri.

The Dangri also acts as the community's oral record keeper, passing on information exclusively to close family members. The Dangri provides all information to the Dhami, invites the God spirit, translates the language, and most importantly, updates and maintains the oral record of important events.

There are two contrasting world views when it comes to fulfilling one's desires, the old way, relying on divine power, and the new way, relying on state power. The old world view is followed by indigenous people living in peripheral regions of the Himalaya who rely on religion and magic. They are governed by divine power through faith and fear.

The new world view is prevalent in mainstream society, where so-called civilised people reside. They depend on state power, science, technology, and the rule of law to meet their needs.

The Dhami and Dangri institution plays a variety of roles in the daily lives of Nepalis in the high mountains. The Dhami is responsible for providing consultation, horoscope reading, fortune-telling, advice, wish fulfillment, health healing, conflict resolution, judgment, and socio-religious leadership. The Dhami demonstrates his authenticity through 'Sat' (spiritual perfection in fulfilling commitments) and 'Bidh' (exhibition of extraordinary miracle power). People value the 'sat', which represents their demand, but the power of 'bidh' is shown to validate his power of 'sat'.

The institution of Dhami and Dangri is mutually inclusive and begins with the Dangri inviting the spirit of a deity into the Dhami's body through prayers and offerings. The Dangri initiates the ritual by inviting the god from Heaven to the 'Kang-Tsho' (the fulcrum of the Himalaya). From there, the God descends through each Himalayan eco-zone (alpine, sub-alpine, temperate, sub-tropical, tropical, and the aquatic layer), symbolically mounting on the creatures of every layer. By doing this, the God is expected to grant wishes and prosperity to devotees.

Once the God arrives at the shrine site, the Dangri requests it to enter the Dhami's body to induce a trance. In this state, the Dhami is believed to become a divine being, unaware of their normal human life. Devotees can then ask questions to the Dhami through the interpretation of his Dangri.

The Dhami, in a trance, acts as a surrogate for God and responds to queries and communicates divine language called 'akhar', which is only understood by his Dangri. The lay devotees can understand it only through the Dangri's interpretation.

During the ritual, the Dangri makes specific requests to the God, asking for and fulfillment of desires. The God is asked to transform each place into valuable items like gold, conch, or turquoise, radiating vibrant colours. While the deity's journey takes place, male retinues are requested to accompany it on the right side and females on the left.

The desires of the indigenous people living in mountainous communities are often centered around basic needs: bridges over raging rivers, protection from rock falls along trails, a balance between sun and rain, restoring water to dried streams, adequate grass for livestock in the upland meadows, good harvests, children for couples struggling with infertility, opportunities for the young, longevity for the elderly, and nourishing food and sleep for those in need.

As modern lifestyles encroach even to the remotest high valleys of the Himalaya traditional institutions like Dhami and Dangri are in danger of disappearing. But their resilience in the face of modernisation is a testament to their continued importance in the everyday lives of the people of far-flung parts of Nepal. It still plays a vital role in enforcing communal law, guiding human behaviour, and preserving cultural and religious practices.

Tshewang Lama (Chhakka Bahadur Lama) is a Lama-turned-academic, hailing from Humla. He is a former MP from Humla and is currently the President of the Institute for Socio-Cultural Research and Analysis (SCRAnalysis).

Nabraj Lama is a research scholar and his work focuses on geopolitics, indigenism, international affairs. mail@nabrajlama.com