Magars during Nepal Unification - Before Rana Era

                                       This is one the interesting part I have found in the book named "Thapa politics in Nepal". This book not only helps in getting the glimpse of that era it also helps in status of Magar people in society at that time. 

This particular part in book with Appendix-N, which is in actual a letter written by that times British Residency in Nepal to Governor general of East India Company, while updating the current situation in Nepal.

Few interesting excerpts from the book is as follow:

"But from the 12th century downwards, the tide of Muslims conquest and bigotry continued to sweep multitudes of the Brahmans of the plains from Hindustan into the proximate hills, which now compose the western territories of the kingdom of Nepal. There the Brahmans soon located themselves. They found the natives illiterate , and without faith, but fierce and proud."

Natives is the word we need to give attention here. Khas are also included in it. 

"The offspring of the original Khas females & of Brahmans, with honors and rank of the second order of Hinduism, got the patronymic titles of the first order, and hence the key to the anomalous nomenclature of so many stripes of the military tribes of Nepal is to be sought in the nomenclature of the sacred order"

The above lines and few other lines that is there in book indicates that how Khas & the Brahmans from Gangetic plane blended with each other and help in establishing Khastriya caste in Nepal. In my own opinion this is the reason why in todays time its very difficult to distinguish between Khas & modern Chhetris. However this is again a topic in itself which I will definitely take up in my future blogs.

"The remaining military tribes of the Parbattias are the Magar & Gurung, who now supply the greater number of the soldiers of this state.

From lending themselves less early and heartily to Brahmanical influence than the Khas, they have retained, in vivid freshness, their original languages, physiognomy, and, in a less degree, habits.

The Gurungs are less generally and more recently redeemed from Lamaism and primitive impurity than the Magars.

But though both the Gurungs & Magars still maintain their own vernacular tongues, Tartar faces, and earless manners, yet, what with military service for several generations under the predominant Khas, and what with the commerce of Khas males with their females, they have acquired the Khas language, though, not to the oblivion of their own, and the Khas habits and sentiments, but with the sundry reservations in favour with pristine Liberty. 

As they have, however, with such grace as they could muster, submitted themselves to the ceremonial law of purity and to Brahman supremacy, they have been adopted as Hindus. But partly owing to the licenses above glanced at, and partly by reason of the necessity of distinction of caste to Hinduism, they have been denied the thread, and constituted a doubtful order below it, and yet not Vaishya nor Shudra, but a something superior to both the latter - what I fancy it might puzzle the Shastris to explain on Hindu principles.

The martial classes of Nepal are, then, the Khas, Magar & Gurung, each comprising a very numerous race.

The Khas are rather more devoted to the house of Gorkha, aw well as more liable to Brahmanical prejudice than the Magars or Gurungs; and on both accounts, are perhaps somewhat less desirable as soldiers for our service than the latter tribes.

These highland soldiers (refer to Magar & Gurungs), who dispatched their meal in half an hour, and satisfy the ceremonial law by mere washing their hands and face and taking off their turbans before cooking, laugh at the pharisaical rigour of our Sipahis, who must bathe from head to foot and make puja, ere they begin to dress their dinner, must eat nearly naked in the coldest weather, and cannot be marching trim again in less than three hours.

In war, the former readily carry several days' provisions on their backs: the latter would deem such an act intolerably degrading.

The former see in foreign service nothing but the prospect of glory and spoil: the latter can discover in it nothing but pollution and peril from unclean men and terrible wizzards, goblins, and evil spirits."

Though not directly we can get the status of Magars at that times. It gives at least some of insight into our history. One main thing is era of 18th century was almost as good as era of 10th century in many terms in case of Nepal. 

   

 

What was the Bunkot Rebellion? How was Lakhan Thapa killed?

Source: www.himalkhabar.com

 Lakhan Thapa, who led an organized military uprising against the dictatorial rule of Jung Bahadur Rana with the support of the people, became the first martyr of Nepal, but the state seems reluctant to dig into the details of him.

Lakhan Thapa Magar of Bunkot in Gorkha (now Lakhan Thapa Gaonpalika-7) and his followers had resolved to end the anti-people rule of Jang Bahadur Rana and start a golden age in Nepal. Their goal was to end discrimination, injustice, oppression, exploitation and oppression in the society. The rebels favored a system of government based on justice and equality.

In 1933, he challenged the state power by raising an armed force of 1,500 people for the freedom and liberation of the Nepali people. Government forces suppressed it and eventually hanged the main accused Lakhan Thapa and six of his comrades-in-arms.

The uprising had strong political implications, armed readiness, overwhelming public support and local participation. Due to these reasons, the revolt of Bunkot, which is integrated from the grassroots level, is considered stronger than other revolts.

Lakhan Thapa was a soldier of the old Gorakh Gana. What was his military status? Who was killed in the revolt with him? When was his martyrdom? Since these things are still unanswered, it has been decided to delete those queries based on the facts obtained.

Lucknow rebel army

Lakhan Thapa and Jaisingh Chumi also joined the old Gorakh battalion deployed from Nepal to suppress the 1857 uprising in Indian cities including Lucknow. He witnessed the brutal atrocities perpetrated on the warriors fighting for Indian independence. The Gurkha soldiers, forced to straighten out the salt, inhumanely quelled the revolt and did great favors to the British, but the soldiers were indignant from within.

Most of the writers have mentioned that Lakhan joined the old Gorakh Gana in 1911 and succeeded in becoming the captain of Lakhan. Although his military rank could not be ascertained, as mentioned in the Military History of Nepal, Part II (2065: 364), he was the Athapahariya (bodyguard) of the then Prince Tralokya Vikram. When King Surendra was the prince, Jung Bahadur was also a bodyguard and by rank he was the captain of the army. From this, it is not difficult to infer that Yuvaraj's bodyguards were at least military officers.

If not, how could such a large armed group be under the command of Lakhan Thapa? Although Padma Jung Rana, the author of 'Jang Bahadur's Life Journey' (2074), said that the group of rebels was 1,500, Pramod Shamsher Rana said that their number was 2,000.

Looking at the military structure, there is still a situation where there is an average company of 100 people, a battalion of 4/5 companies and a brigade of two battalions. At that time there was a company of 50 young men in the structure. In terms of numbers, the rebels have two brigades.

Given that Jaisingh Chumi has been given the rank of general, it is easy to speculate that Lakhan Thapa's status should be higher than his own.

Jang Bahadur's death sentence order

The details of participation in the insurgency mentioned in the Regmi Research Series (Year 12 Issue 5) are as follows:

On February 26, 1932, a large number of Bhotes, armed with small guns and swords, came to Lakhan. They left for the West under the pretext of meeting Jung Bahadur, but their main intention was to attack Jung Bahadur's life.

The details presented illustrate the fact that the rebels have amassed ample weapons. Some of the weapons used in the conflict were confiscated by the state and some were found in villages. The daggers and swords of that time have been preserved by the local villagers.

According to the military report of 1932 Chaitra Sudi 1 published by Regmi Research Pvt. Upon receiving this information, the soldiers raided and arrested some people, including Ajapsingh Thapa Magar, and the detainees made the following statements (Regmi, Ibid).

As mentioned in the same report:

Major Captain Shamsher Jung Thapa Chhetri and others presented all the above mentioned details to the Prime Minister Jung Bahadur. The Prime Minister ordered the arrest of Lakhan Thapa and his supporters, if necessary, in the troops under his command in Palpa under the leadership of Colonel Tek Bahadur Rana. He ordered Major Captain Shamsher Jung Thapa Chhetri to assist in the arrest if they were passing through Palpa and asked them to arrest them and send them to Kathmandu and report the matter to the Indrachowk police station. In addition, during his visit, if he reached Palpa, he was ordered to provide the necessary security to Prime Minister Jung Bahadur and to prevent him from being assassinated (Regmi, Ibid.).

At that time, Jung Bahadur was in the western part of the country (Vanvasa camp) and from there he gave this order. It may have taken a long time for the commanding troops to reach Gorkha via Palpa. Regarding Jang Bahadur, Pramod Shamsher states in his account of the Rana rule that "as soon as Yuvaraj's chariot returned to British India, he reached Sadar on March 30, 1876, using as short a route as possible." Looking at this, it seems that Jung Bahadur returned to Kathmandu around 15/16, 1932 

Surrounding the conspirator's house near Gorkha, all his men were bound with iron chains and all the weapons he had gathered were confiscated and taken to Thapathali. They were kept in custody and the facts were investigated. Lakhan Thapa and his main supporters were imprisoned and the rest were released. Later, in the month of Poush in 1933 BS, Lakhan Thapa and his main supporters were hanged on a tree in front of his house. His house and temple were demolished and turned into a field (Nepal, 1983, 45-46).

According to Purushottam Shamsher Jabra's 'Hidden Talents', Lakhan Thapa was hanged from a tree in front of his house in Gorkha in 1933 BS in Pokhi (Poush) (2065: 180).

According to Shivlal Thapa, “The first Panchami of the month of Poush is still celebrated as Lakhan Thapa's Memorial Day. The argument that he should have been hanged on the same date has also come to the fore ”(2052: 18).

Some facts in this regard have also been found in the village. Every year on the first Panchami of Pus, the locals have a tradition of worshiping Bhayari. It is a kind of patriarchal service performed in memory of those who died in famine, in which the locals have been participating for years.

Elderly Ratna Singh Chumi Magar has been playing the role of elder in worship. He is the fifth generation descendant of the then martyr Jaisingh Chumi. It is said that worship was started for the peace of the souls of the martyrs after the violence.

Why did Prithvinarayan made Magars settle in Kathmandu? (Translated In English)

"Captain Ranadhwaj Rana's blood also flows in Kotparkav. Rana loses 'Captain Rana's property'. The captain's wife chaperons the children. The children are educated in Vanaras. Jung Bahadur Rana arrives in the UK with the blood of Kotparva. The king thinks that Jang Bahadur will rule the world." Jung Bahadur returns with the queer master and teaches 'COW Cow'. However, 'Cow' means 'Cow' to the British master 'Thaha Maru'.

The search for a master of cows begins. The seven chiefs reach Vanaras. Meet Ranadhwajputra Garudadhwaj. Rana orders, ‘Bring him to Kathmandu anyway.’ However, Rana rejects the offer, ‘I will not return to the place where my father was killed.’ The seven chiefs are exhausted. In the end, after a million attempts, Garuda sets three 'conditions': one - the return of all lost property, two - the post of captain of the slain father, three - Sindur Jatra on arrival in Kathmandu.

After the condition is accepted, Rana returns. Teaches at the Red Palace. Where to teach after class four? The school opens to teach five classes, Durbar High School. "Until 2042, I didn't know I was a Magar. After the formation of Langhali, Baba (Shantadhwaj) became the chairman of Makwanpur. I also joined the campaign, 'says Chandani Thapa, a Ranadhwaj Cheli and Lalitpur Magar women's president who was killed in Kotparva. Prithvinarayan Shah is one of the seven Qazis who fought when he captured the valley, Ranadhwaj Purkha. When he started returning after capturing Kathmandu, Prithvinarayan said, "Yes, who is mine?" Just stay here, 'Chandani tells the story of how her ancestors settled in Kathmandu,' Basantapur has been given a house behind the fire station. '

1. Sena's son Krishna Kumar Rana works at the Kirtipur Central Library without joining the war. Rana, 60, has one of four children in the United States, two of whom are masters and one of whom is a bank officer. ‘Our ancestors lived in the forest from Gorkha via Nuwakot. The ancestral home is Gorkha, but which village? I don't know, 'says Rana,' Prithvinarayan says he settled it. '

2. Singer Ravi Thapa Magar is saying to Anju Pant in the studio, ‘... I will spread all my happiness along the way.’ Magargaon is in the singing field without joining his ancestral war job. After Prithvinarayan Shah captured the Kathmandu Valley, he settled Ravi Purkha in Magargaon in Bhansepati. Where did the ancestor Gurkha come from? What are the ranks of the army? No instrument. There are two villages in the valley called Magargaon, Sanothimi and Bhansepati. In the name of these two villages, buses ply from the old bus park. Ravi Bhansepatiwala is from Magargaon. Although the name Magargaon is not written, there are about a dozen native Magargaon in the valley.

Magar encirclement of Kirtipur that could revolt

By exchanging the blood, sweat and blood of the Magar army, the Gurkha state spreads to the Kathmandu Valley. Makes Kathmandu the capital. Capturing the Magar army reaches the east. After the seizure of power, Prithvinarayan used the Magar army to save Kathmandu. For that, magar settlements are established in strategically important places of the valley.

The Gurkha army commits atrocities in Kirtipur. Nose cuts are cruel. What would have happened in Kirtipur if Rolpa still says 'Gorkha Pa-yo' to remind Rukum of the brutal massacre? Probably due to the fear of Kirtipur revolting, Prithvinarayan seems to have stationed the army around Kirtipur. There are Magar and Chhetri settlements around Kirtipur. From Champadevi to Vanasthali, Naikap is almost everywhere, 'says Rajendra Maharjan, a writer from Kirtipur.

Todah, Dhobighat, Balkhu, Vanasthali, Machhegaun, Chobhar, Magargaon, Toudah, Magar Raitane settlements of Naikap have almost turned into Kirtipur. "The Kirtipur uprising may have been stopped," says Balkh-based Magargaon and researcher Sanchandra Thapa Magar. The Magar army stationed in Balkhu has returned to the east fighting from Gorkha. He says he came from the east. The king has given a red seal and settled it, 'says Thapa. In Balkhu, there are now thirty Magar households, including Basnet, Hamal, Sanyasi, Nagarkoti and some Brahmins settled by Prithvinarayan. Balkhu is the main part connecting Kathmandu and Kirtipur. That is why crocodiles have been established in Balkhu.

Similarly, there is a Magars settlement at Dhobighat connecting Kirtipur and Patan. Magar settlements have been set up in places like Vanasthali, Matikhel and Naikap at the entrance of traders directly to Kirtipur through Thankot. "Prithvinarayan Shah settled the land from here to there," says Ravi Thapa Magar, a singer from Magargaon. There are kunwars in the west of Magargaon, Khadka in the east and Khatri in the middle. A little further on, Newarbasti, a small cough. There are about fifty houses near the forested settlement of Magar, including Khadka and Karki.

3. It is seen that Magar army settlements have been set up at Vanasthali, Naikap and Matikhel around Thankot, the main entry point of the valley for the security of the capital. Similarly, there are Magars settlements in Dhobighat, Balkhu, Dhapasi, Tilingatar and Magargaon in the inner part of the valley. Some of the Magar army who captured Bhadgaon 251 years ago are settled in Sanothimi. The name of the settlement remains, Magargaon. Apart from Magargaon, there are also Magars settlements in Changunarayan and Sipadol. Sanga, known as a trading hub for trade with Tibet, has a Magar settlement.

Sanothimiwala Magargaon, Suryavinayak, Sipadol, Changunarayan, Sanga, Gundu, Kaushaltar, Bhansepatiwala Magargaon, Tikathali, Lubhu, Bagdol, Nakhipot, Dhobighat, Chobhar, Toudah, Machhegaun, Vanasthali, Matikhel, Dahchok, Dhapasi. The native Magars settled in the valley are mainly Thapa, Rana and Ale. Within them There are Ismaili, Gurmachan, Barai, Masrangi, Fewali, Bhusal, Sinjali and Kingring. Magar settlements have been established not only in the capital but also on the border with India. Kanchanpur Chandani is a veteran disciple based in Dodhara, without the Minister for Drinking Water. There are also Magar Bhupu army settlements on the border like Triveni and Susta.

4. In Bhaktapur Magargaon, there are about 45 houses of Thapa, eight houses of Rana and five houses of Ale. "There are three hundred and fifty votes. That vote is enough to win and lose in the ward, 'says Vasudev Thapamagar of Magargaon.' Now Ram Thapamagar from the Congress is the ward chairman. ' They are from Matikhel under Thankot Danda. Other Magars, including Bhansepati crocodile, another crocodile with 45 households, are also involved in politics.

5. Recruitment in Prithvinarayan Shah's army ancestral Kathmandu native  Magar is declining. The British army and the Singapore police are not as common in the outside Magar society. The practice of joining the Indian Army seems to be very rare. Similarly, the number of people joining the civil service is also very small. The number of indigenous crocodiles who sell land and build houses as a source of income is increasing. The lands have been compacted as the sharecropping continues. Young people have arrived in Australia, UK, USA, Korea.

Brahmins are called in birth, marriage and death. The natives of the capital have become completely Hinduized. Due to the influence of Hindu ruling culture, the practice of 'mamacheli bihe' has almost come to a standstill.

There is no genealogy of the native Magar of the valley. Who are the ancestors of the settlement and of what position? Don't know So even if you know that your ancestors came from Gorkha, what is the village you are looking for? It is difficult to reach. Interracial marriages are rare. Most have been with Chhetri and Newar. Indigenous people live in Magar Basti, Thakuri, Chhetri and Bahun Basti.

Magar Sila survives, ‘Chhyama’ and ‘Chhevar’.

The natives of Kathmandu have lost the 'Magarness' of Magar. They have neither language nor culture. There are two things to be found in the ‘seam’ of the Magar language and culture, the shadows and the shadows. How are the survivors? Is the subject of study. Since politics is one language and one culture, it is not uncommon for Magar to forget his culture and language. Aunty is called Chhyama. Similarly, he does chhevar. It is like the fast of Chhetri-Bahun, Chhevar. As a cult, he worships Varaha Must. Magar Thar has launched a campaign to write 'Magar' on the back of his last name for 'identity crisis' by fighting with Chhetri-Bahun Thar. "After Thar, there is talk of writing compulsory Magar," says Vasudev Thapa Magar of Bhaktapur Magargaon. The surnames Thapa, Rana, Gharti, Budha, Regmi, Bhusal, Baral etc. are also similar to Bahunakshetri.

The source of history is folklore

Magar is native to the Himalayas, the highlands and the midlands. These bags are known as Kaike, Eighteen and Twelve respectively. After the Chhetri Bahun, the Magars spread in Nepal and also in neighboring India's Sikkim and Darjeeling. Indigenous Magar clusters are in Rapti, Lumbini, Gandaki and Dhaulagiri. Magar has a language. No script. Like other tribals, Magar has no written history. He says, ‘There are only legends and stories of unwritten castes, they are the source of tribal history.

In 'Magar Jati' edited by Yam Bahadur Pun and Jhakendra Ghartimagar, Fatik Bahadur Thapa Magar writes: Prithvinarayan Shah conquered Kirtipur in 1767, Kathmandu in 1768 and Patan and Bhadgaon a year later. Then they move the capital from Gorkha to Kathmandu. As Prithvinarayan had a Magar majority in the army, he was sent to Kirtipur, Kathmandu, Bhadgaon and Patan.

According to the last census, the population of Lalitpur is 468,132. Out of that, Magar population is 21 thousand 934 (4.68 percent). In Bhaktapur, out of 34,651 population, Magar is 6,839 (2.24 percent) while in Kathmandu, out of 1,744,240 population, Magar is 70,083 (4.01 percent). According to government figures, the Magar population is 1.887 million. This means the third largest population in Nepal and the first among the Adivasis. Out of which only 4 lakh 25 thousand 135 Magars speak their mother tongue.

In Nepal, the number of languages ​​has reached 129 by adding 6 out of 126 castes and 123 languages. The Magar language ranks seventh in Nepal in terms of mother tongue population. Magar Blood in 'Gorkha' and 'Maoist' Expansion When did Magar start living in Kathmandu? But there is no written history. The 'ruling people's history' is not reliable. You may say, what is written on copperplate and stone slab? There is a ruling in such writings.

Rukum Maikot's Lajim recites: Rukum Maikot's 'Rhangu Pun' genealogy is taken by King Rukumkote. The Lajims seek to know their ancestors. Lokendra Bahadur Shah, the son of Rukumkote king, says that Narharinath Yogi took him by asking his father. Yogi reaches the ashram in search of genealogy. At that time the yogi is already 'up'. They say the government has 'sealed' it. They return without seeing. Sreesanth, the chief yogi after Narharinath, says, "Most of the papers were sealed and soaked with water." Is that what you said or not? Any? 'First, the instrument itself is insignificant. Even those that are are 'missing'.

Before the Gurkha occupation, Chhetri, the Magar, used to bring in an army to repel the Khas attack in Karnali. Therefore, there is a possibility of Magar existence in Kathmandu even before the royal rule. The descendants of the fighters who fought in the Gorkha expansion are Magarbastiwal, a native of Kathmandu. It is seen that Magar settlements have been established in strategically important places to protect the captured geography.

Magar commander and army along with Prithvinarayan Shah ascended the throne of Kathmandu There are Ismaili, Gurmachan, Barai, Masrangi, Fewali, Bhusal, Sinjali and Kingring. Magar settlements have been established not only in the capital but also on the border with India. Kanchanpur Chandani is a veteran disciple based in Dodhara, without the Minister for Drinking Water. There are also Magar Bhupu army settlements on the border like Triveni and Susta.

Source: www.jhannaya.nayapatrikadaily.com

Barah Magarat : History

Guys, after many days I have found a good article in Kantipur about the Magars. Many had heard that the ancestors of the Shah dynasty were Magars, but there seemed to be a lack of facts on this point. But after reading this article, there is a strong belief that the history of the Shah dynasty goes hand in hand with the Magars.

Here I would like to add that if there is fact in this matter, then surely this matter is important for every Magar and this matter in itself will get an important place in the history of Magar. And the story of Shah Dynasty will start from Bhirkot / Lasargha and not from Gorkha.

So this is the article published in Kantipur.

The same event of the capture of Gorkhakot from Mansingh Khadgamgar under Dravya Shah on September 25, 1616 BS later unfolds as the starting point for the formation of the present day Nepal. This article will revolve around the royal Cuttack, which arrived in the last Magar kingdom of Magarat 460 years ago.

Magarat

Argha, Khanchi, Gulmi, Isma, Musikot, Ghiring, Baldhengadhi, Rudrapurgadhi, Deuchuli, Tanhang / Tanu-Hula '(Tanahu), Parbat, Galkot, Rising, Ghiring, Bhirkot, Satahu, Indigenous feudal areas including Garhu, Paiyun, Dhor, Kaski, Lyhe-Muu-Hula (Lamjung), Kahu, Liglig, Gorkhakot, Bungkot, Bahrakot (Bahkot), Targhakot (Takukot), Makwanpur were included. Somewhere as a tribal state, somewhere as a rajauta and local feudal lord. No own coin, no permanent army.

Magwar is the ancient name of Magarat. The origin of the Magars, or Magarat, was the region from the Marsyangdi River to Pyuthan (Pant / Sharma - The Two Earliest Copperplate Inscriptions from Nepal, Missions Paper, p. 6). Considering Nisi-Bhuji as the border, the western part was known as 18 Magarat and the eastern part as Barha Darlam, meaning 12 Magarat. Pang (Kham) is spoken in 18 Magarat (Rapti) and Dhut Magar is spoken in 12 Magarat (Gandaki) (Budhamagar, Political History of Bhojvikram-Magar caste, pp. 69/73).

The various kingdoms of the same twelve Magarats, which were initially said to be Magars in the early days of their existence from Ridi-Bhirkot and later became known as Thakuri by holding the title of Khan / Sahi / Shah, were swallowed up one after the other. Many Magar-administered areas like Bhirkot, Satahu, Garhu, Baldheng, Kihun, Ramkot seem to have fallen into the hands of the Khans without a fight. However, where there was a Gurung area, the Khans had to face a fierce battle.

Thus, in the Magar states of the Twelve Magars, when the royal cuttack reaches Gorkha Majhkot, it turns into a fierce battle. After fifteen days of continuous protests, the last Magar kingdom of the Twelve Magars falls into the hands of Gorkha Majhkot Dravya Shah. The same event of the capture of Gorkhakot from Mansingh Khadgamgar under Dravya Shah on 25 September 1616 BS later unites as the starting point for the formation of today's Nepal. This article will focus on the royal Cuttack, which came to play the royal tune in the last Magar kingdom of the fourteen hundred and sixty years ago.

From Lasargha to Gorkhakot

Dharma Pal, son of the feudal lord Gaj Brahma of the feudal area of ​​the Khas kingdom, had established an independent kingdom called Ribdikot around 1480 BS when the independent existence of small kings and rajautas began to be seen in the western Khas kingdom. After this, Argha, Khanchi, Dhurkot, Musikot, Isma and Parbat were also established as independent princely states in the hilly areas around Kaligand.

Rudra Sen moved the seat of the Sen kingdom of Ribdikot to Palpa (Khanal, Mohan Prasad-Political History of the Sen Kingdom, p. 19). In Baldhengadhi near Ribdikot, a strong kingdom of Magars existed. Around the same time as the Sen state was established in Gandaki province, the 'Khan' state was established in some northern part of the same province. The Khans had established eight kingdoms as they advanced eastwards and reached Gorkha. These states were also called the Eight Vaccines.

It is mentioned in the genealogies written at different times that the local roots of today's Shahs arose from the Jain (Jait) 'Khan / Khanna' in Lasargha around 1500 BC. A few years later, the foundation of Bhirkot Thakurai seems to have been laid by cultivating land in Khilung on the right bank of Andhikhola (Brief Biography of Acharya Baburam-Shri 5 Bada Maharaja Prithvinarayan Shah (1), p. 6).

According to the Gorkha dynasty, Jain Khan's son Surya Khan rose from Lasargha and established a kingdom in Khilung. His eldest son Karhancha (Khancha) left Khilung and ruled in Bhirkot and his youngest son Mirhancha (Micha) in Nuwakot. In the native Magar dialect, Karhancha means eldest and Mirhancha means youngest. If the Shahs were Rajputs from Chittaur, why did they have to keep their sons, the eldest and the youngest, in the native Magar dialect?

The descendants of Karhancha grew up from Bhirkot and ruled over Dhor. Mirhancha took his son to Navkot in Bahardarlam around 1510 BS. Bahadurlam is a Magar settlement. Although his eldest son Bhakti Khan remained in his native kingdom, the youngest Bichitra Khan was not only satisfied with the Magar settlements around Andhikhola but also took control of the settlements to the north and formed an independent state. This state later came to be known as Kaski State (Acharya, Baburam-Nepal's Brief History (2), p. 89).

After the bizarre mine, Jagati Khan snatched the kingdom of the Ghales in Ghale (Khol, Siklis, Armalakot) from the leadership of the local ruler Rakse Gurung and incorporated it into the Kaski kingdom of Khans. A (Mechi to Mahakali, Part 3, p. 445). He took the name 'Kulmandan' in place of Jagati as he was able to expand the Kaski kingdom and increase the prestige of the clan. The Kulmandal seems to have been more of a Kulmandan than a Kundan Mandan compared to the Mandan king Nala of the mythical Kundin country (Sharma, Gopinath-History of the Twenty-Four Kingdoms, p. 32).

He had seven brothers and a son. The eldest Narraj Khan was the king of Kaski. First Kalu Sahi and later Jasbam (Yashobrahm) Sahi were taken to Lamjung and made king. After the same Narraj Khan used the title of 'Sahi', Yashobrahm also assumed the title of 'Sahi'. Narahari Sahi, the eldest son of Yashobrahma, was the king of Lamjung, and he sent his youngest Dravya Sahi as administrator of Raginaskot in Magarat, southeast of the Marsyangdi and Chepe rivers (Acharya, ibid., P. 90).

The same Dravya Shah captured the native Magar-administered Ligligkot in 1515 BS, and on 25 September 1616, he defeated Mansingh Khadga of Majhkot, now the Gorkha Durbar, and conquered the last Magar kingdom of the Twelve Magars. At the same time, the Sahi Cuttack rested over the Magar kingdom in the Twelve Magars, and after that it moved forward to increase the size of the unitary Sahi kingdom by swallowing the Tamu, Tamang, Newar, Kirant and other native kingdoms.

Iron to cut iron

In Gorkha Vek, the population of Brahmins, Kshatriyas and Dalits in the western hilly region, which had been moving and migrating during the recent expansion and dissolution of the Khas and Palpa states, had become dense. Certain rites, cultured Brahmins, Kshatriyas were feeling uncomfortable and insecure in the native culture, accustomed to practice.

The antagonism between the two communities intensified when the native Magars could not cope with the growing aspirations, strength and numbers of the visiting Brahmins and Kshatriyas. The feudal lords, who had been holding back the traditional social norms, did not have the ambition and need to address the aspirations and needs of the newcomers to the East to meet the many aspirations and growing needs from the West.

The Kshatriyas and their poor Brahmins, who had become centralized in Gorkha from Khas, Parbat, Isma, Palpal and other places, were not able to cope with the wisdom, strength and tactics of the native Magar community.

In the same way, the anti-crocodile crocodiles had adopted crooked cunning to cut iron by inciting the indigenous crocodile Gangaram and others who were dissatisfied with the feudal system.

The intense antagonism between the Ghale / Khadga Magars living between Bhusundikhola Panidhalo, Chepe Panidhalo and Daraundi Panidhalo and the Rana, Vushal, Maski, Pulamimagars did not suffice.

Ganesh Pandey from Palpa, Narayandas Aryal from Isma, Sarveshwar Khanal from Argha and Bhagirath Panth from Keshav and Keshav Bohara from Salyan formed a front and the group refused to accept the native Magars as their rulers. After Gangaram, who was dissatisfied with the Magar ruler for various reasons, joined the same group, the group took the opportunity to satisfy their cravings by putting forward the material of Bhirkote Khan / Sahi Khalak, who was running the administration of Raginas.

The tenth that Magar did not obey

Mainstream historians have mentioned that Dravya Shah captured Ligligkot by defeating the Ghalemgars who joined the race on the tenth of 1615 BS to choose their king. However, it is not clear why Dravya Shah invaded Liglig on the day of Vijayadashami by killing the Ghales who had joined the king's race. The Ghales were followers of Tibetan Buddhism.

Therefore, Vijayadashami of the Hindus was not a festival for him (Acharya, Ihi (1), p. 43). According to the legend, after the division of the Palpali Sen kingdom in 1605 BS, when the native Dalsur Ghalemgar was the administrator, many controversies arose.

At the same time, it was the time when those who were strong were considered to be the strongest in defending their territory, and the practice of the Ghales was a part of measuring that 'strong' strength. Dravya Shahi, while practicing a fast republic below Liglig Mahavilathok, cut the five houses participating in the race and spread the melody of 'winged' unitary literature in Liglig.

Inclusive forces

Dravya Shah had brought some Lamjunge Gurungs with him when he came to kill Liglig, whom he later appointed as Umra. By the time of Ram Sahi, Warpak, Syartan, Athar Sayakhola, Salyan, Vasyahari, Khari, Maidhi, Dhading and other states were merged into Gorkha.

After the Khan / Sahi intervention in Ligligkot, Majhkot, Upallokot, Tallokot, Sihranchowk and Ajirgarh, the power of Magar, Baram, Kshatriya, Brahmin, Majhi, Kumal, Dalit and Gurungs was already integrated with Gorkhali. Similarly, Dravya Shah was carried from Raginas to Gorkha by the Brahmins (Identification of the Baram and Chhantyal-Baram castes, p. 28). The Kumals of Gorkha were mobilized as runners during the expansion of the Gurkha kingdom and acted as messengers (Mukhiya, Study of the Baghvir-Kumal Caste, p. 29).

As the Gorkhas increased in size, the country's largest fighting force merged into a single military camp. It has nowhere to be found in state armies with a definite single ethnic composition Kier did not stand. Even the powerful British troops stationed in Nagarkoti and Guhar, which were hired by the kings of the Kathmandu Valley, could not hold out for more than a decade after the state of the valley fell under Gorkhali Taro.

The brown-tailed deer of Kot and Thumaipicha had become a source of excitement to the people by appeasing the state and the feudal lords. On top of that, the rapid change of such feudal lords had aroused the need for a stable and strong state among the people. The increasing migration and the association with the newcomer consciousness from the west to the east had led to a sharp contradiction with the traditional governing consciousness of the society.

The society was transformed into a collective ethnic structure while the ruling army of the country was in a mono-ethnic form. As a result, with the combination of collective wisdom and strength, such single ethnic forces could not stand in front of the inclusive Gurkha army. On the contrary, it had a strong response to the Gorkhali attack until the army of Kathmandu, Patan and Bhaktapur had a strong military force in the army of Kirtipur.

But when the strategy of splitting the Gorkhalis and killing them at the same time was advanced, the mono-ethnic army of the valley did not even get a chance to raise its head with the multi-ethnic army of the Gorkhalis. On the contrary, the comparatively inclusive Lamjunge army, on reaching the northeastern region by defeating the Gorkhalis, was always on the sidelines.

After the Unified Gurkha army squeezed the arrogance of the British and Muslim armies in Sindhuli and Makwanpur, it moved forward aggressively. As much as the Gurkha state incorporated the Bhure-Takure state, the result of the Gurkha expansion campaign eventually took the form of a gigantic country and raised the flag of existence as Nepal. After the great encounter of Nepal with the British on various fronts in 1872 BS, the Nepali morale of state expansion has shrunk in the relentless efforts to preserve the independence, freedom and self-respect of today's geography.

.....

Thus, the Gorkhali Shah dynasty, led by a society that proved itself superior by concentrating collective and inclusive power on the weakness of the military and state structure of a single character, came to the time of Mahendra and focused on unity in a single language, a single disguise, a single thought. Unable to cope with the growing reality of color.

Forgetting the fact that he had knelt before others five hundred years ago in the decisive struggle between social pluralism and autocratic unity, the new necessity developed in the monarchy society, led by Mahendra's mono-conscious power, could not stand in the decisive struggle of social relations and departed forever. Just as yesterday's mono-ethnic powers collapsed due to multi-ethnic social realities, so too did the reality of social pluralism dismiss monarchical monotheism.

Shahi Cuttack in Gorkhakot

Less than a year after Liglig's invasion, he and his army reached Dravya Majhkot (now the site of the Gorkha Durbar). Dravya Sahi was anointed by Narayandas Aryal as the 'King' of Gorkha on 25 September 1616, after the sword king was killed on the sixteenth day after a fifteen-day long battle. In the same way, the kingdom of Gorkha Majhkot, which was added by Dravya Sahi, had reached Sihranchowk, Ajirkot in his time to celebrate victory.

After winning and losing many times till the time of Narbhupal Sah, Gorkha Barpak, Salyan, Khari, Maidhi, Dhading, Simjung, Mazhuwa, Syartan, Athar Sayakhola, Baseri, Charange, Nibharchowk, Firkep and Katunje were captured and reached Gorkha on the Trishuli River. In the time of Narabhupal, Gurkha was present as a state with 12,000 households before Prithvinarayan's rule after he was defeated in Jhitikatak of Kathmandu.

Muslims or not?

Controversial debates over who were the ancestors of the Shahs who later became rulers in central Nepal through different parts of Nepal are not entirely new. Some have speculated that they were Muslims because they were given the title Khan and the Shah's ancestors had names like Khancha and Mincha.

However, this argument does not seem particularly strong. Instead, the list of facts that the ancestors of the Shahs were Magars is abundant. The Magars of the Gandaki region made great progress and formed a union of twelve Khans (kings) and established a kingdom called 'Barha Magarat'. All these places had their own khans (kings). However, the khan (king) of Bhirkot was fond of Badakhan (Sharma, ibid., P. 4).

Alam Devi of Lasargha is the fort of Jain Khan. The victory flag of Durga Bhavani is hoisted in the fort. Vijay Dhwaj is called 'Alam' in the local language. That is why Durga Bhavani is called Alam Devi. Alam Devi is the Khan of Athtika and the family goddess of Sahi / Shah dynasty. The worship of Alam Devi takes place from the unmarried Maski Ranamagar (Gurung, Jagman - Cultural Heritage of Gandaki Flowing Area, p. 102). Until he reached Gaddinsin in Kathmandu, he used to visit an Asarfi Alam Devi from the royal palace every year (Sharma, ibid., P. 9).

Abhay Ranak (Magar) of the Palpali Sen dynasty mentions that Sen married Kantimati, the daughter of a Magar king named Gajsingh of Makwanpure, in the genealogy of the Sens (Ghimire, Bishnu Prasad-History of the Palpa Kingdom, Part 2, p. 15). Mukunda Sen was of the thirteenth generation of Abhay and Kantimati. Mukunda Sen was also married to Mahadevi Suvarnamala, daughter of Magar Raja (?) Of Parkot.

Manikya Sen Palpali Gaddim was born from them (Gurung, Jagman, Historical Narrative of Tamuwan, p. 19).

Books written from Sikkim also refer to the Sen dynasty kings as Magar kings (Pradhan, Kumar-ek Prahar, p. 6). In the handwritten book 'Naradasmriti' in the Keshar Library, Sen King Mukunda Sen is mentioned as the Magar King. The friendly agreement reached between the Malla kings of Kathmandu in the first decade of the seventeenth century states that they should unite to avoid the invasion of the Palpali Magars.

Prithvinarayan's kingdom was Mawli Palpali Sen. His mother Kaushalyavati was the daughter of Palpali king Gandharva Sen. It is not only interesting to observe the behavior of Gorkhali / Bhirkote Khan / Shahs with the Palpali Sens who have shown Magar by different genealogies, notes, behavior, but its depth helps to find the special roots of Shah dynasty. Prithvinarayan himself is found to have proclaimed 'I am the King of Magarat' (Yogi and Acharya, Divya Upadesh, p. 28).

Folklore has it that the Magars, who are the closest allies of the Khan / Shah Thakurs, are also known as the Mawli Khalaks of the Thakurs (Subedi, History of the Rajaram-Kaski Kingdom, p. 87). Expanding from Bhirkote 'Khan', it is equally interesting to see that Maski Ranamagar is the priest in Alam Devi, the ancestral worship of the Sahi / Shah. If we look at the universal practice of every family, tribe, clan having only priests of their own dynasty in the temple where the clan of any dynasty is worshiped, then the question of why there are only crocodile priests in the temple of clan worship of the Khan / Shahs helps to understand the ethnicity of the Shahs.

According to the legend prevalent in Shah / Khan / Sen, Bhupalji Rao worshiped Wange (Chwanche) and ate the meat of Chwanche (pig). Were Pigs are still sacrificed at Alam Devi during Dashain. Even the Shah kings of Nepal used to offer pigs and liquor to Alam Devi till the middle of the Rana period just like the Magars. It is only later that the Shah kings started offering bundles in place of pigs.

Not only in Lasargha Alam Devi, the Magars have been kept by the Shah dynasty monarchs everywhere and made priests in the temples of their deities and goddesses. Sarumagar in Bhirkot, Baralmagar in Gahraunkot, Saru in Nuwakot, Pulami in Satahunkot, Chumi Thapa in Sarangkot, Darlami in Dhorna, Dudharana in Lamjung, Bhusal / Maski in Gorkha Kalika, Sarjari in Dhading. This forces the Shahs to focus on the ethnic Maghos.

Khan / Sahi / Sah / Shah

The 'dynasty' that Ram Shah used to write Chitravilas seems to have connected the ancestors of the Shahs to Chittaurgarh. But since the Gurkha dynasty of Gorkha is Chandravanshi and the Rawal dynasty of Chittaur is Suryavanshi, after Ram Shah's attempt to link the Sahis to Chittaur was exposed, it seems that Dharanidhar (commentator?) Was tried to correct it by writing 'Goraksha dynasty'.

This time, an attempt has been made to show the Suryavanshi by raising the Sahi dynasty from the Suryavanshi king Ayativum. In 'Gorakshadhis-Champu' written in the time of Rajendra Bikram, an attempt has been made to prove the Gorkhali Shah dynasty as the Rana dynasty of Chittaur. The 'Biography' and 'Gurkha Genealogy' written by Sherman Singh and his brother Buddhiman Singh in Rajendra's time also link the Shah dynasty to Rishiraj Bhattarak Ranaji Rao of Chittaur

.....

Jain seems to have the title of 'Khan' in Turkish, which means king / chieftain / eminent person. It seems that the royal title held by the Kalyal kings of Jumla at first as Rai and later as Sahi was imitated by Jagati or Nararaj Khan of Kaski. The book written in the time of Ram Shah seems to have used both Sahi and Sah. Since Jahangir Shah was in power in Delhi at that time, it can be understood that he wanted to write Delhi 'Sah' instead of Jumli 'Sahi'. But the use of Sahi seems to have been shifting to the time of Prithvinarayan.

In the seal stamped by Prithvinarayan in 1811 BS, he has kept the title of Sahi. During his time, there was a tendency to treat unmarried children as 'Sahi' and married children as 'Sah'.

Palpali Mukunda Sen (II) used the title 'Bahadur' in Turkish to denote bravery and heroism, so the same can be said of 'Shamsher Jang Bahadur' by adding 'Bahadur' to the Persian words 'Shamshir' and 'Jang' The title was held by Prithvinarayan - Acharya, Uhi (1), p. 39-41). In the time of Tribhuvan, the pure form of Persian 'Shah' was changed to 'Sah' and later the title 'Shah' was written. "

Author: Yadav Devkota. Many thanks to Devkota Ji for this invaluable article. 

Source: www.ekantipur.com 

From Francis Hamilton

Here I am presenting few lines from the book called " The account of The Kingdom of Nepal and the Territories Annexed to this Dominion by the house of Gorkha " by Francis Hamilton which are relevent to Magars.

This book was written around 1802-1803 AD

"The family of Gorkha which now governs Nepal, although it pretends to come from Chitaur, according to Sadhu Ram, a good authority, is, in reality, of the Magar tribe."

I personally differ on this point. Though I myself have seen many references of this in many articles. And the author has given strong reference like Sadu Ram, who according to him was a very knowledgeable person. But personally there are many opinions which also contradicts the same. So for me the greater chance is that Shah actually belongs to Khas tribe unless someone has strong point to prove that.

"But hitherto the tribe has been so powerful , that many people in the west speaks its language although they do not belong to it; and by the greatest number adhere to the original impurity of life which their ancestors embraced. Before the arrival of Rajputs, it is said that this nation consisited of twelve Thums, or clans, the whole members of each being supposed to have a common extraction in 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"

This particular line proves that Magars were one of the strong tribe and also proves that was much before Rajputs. This also shows that others groups were also there who used to speak Magar language. May be they were Khas. Its also shows that Rajputs came later in the country. And of course Magar were the rulers of Barah Magarats.

" There can be little doubt that the Malebum family was one of the Jariya tribe; but one of the chiefs having an only daughter, gave her in marriage to a brahmin, & from this source spring the families of Malebum, and its numerous collateral branches, with a large proportion of the Rajput of this part of the country; although, where not of a chief's family the offspring of a brahman by a sudra is reckoned a khasiya. I have not heard that any of the Jariyas continue to be viewed as impure; and I think it probable, that they have all obtained the rank of Khas, although it is generally admitted, that they had a dialect peculiar to themselves; but of this I could procure no specimen"

This is for Khas people.

"Lohangga, on crossing the Adhwara, first subdued a petty chief of the Magar tribe."

This proves that the principalities was first earlier ruled by Magars.

" Gandharba Sen of Palpa and Binayakpur made considerable addition to his dominions, having with the assistance of his allies, the Rajas of Gulmi & Kachi, seized on the territories on an impure Magar chief, who resided at Balihang."

" When the colony from Chitaur first took possession of Palpa, it belong to a Magar chief, and the people were of that tribe."

 

Liglig Kot Race 2014

" Anish Thapa Magar won in the men's category of the fifth edition of Lig-Lige Daud (Lig-Lige Race) held from Chepeghat Dhovan of Gorkha to the historic Lig-Lig Kot Palace in the district on Tuesday, October 1, 2014.

Thapa Magar, who serves to the Indian Army, completed the 13.2-km race in 56 minutes and 43 seconds.
Nepal Police's Bhumi Raj Rai finished second, clocking 59 minutes and 2 seconds, while Nepal Army's Rajan Khatri stood third, completing the race in 1 hour and 4 seconds.
Thapa Magar was awarded Rs 50,505; Rai took home Rs 25,205 and Khatri got Rs 10,101.

The Lig-Lige race is believed to have started in 1604 BS in Lig-Lig Kot to choose the Ghale Magar king. It was stopped in Dravya Shah's reign in 1616 BS."

 Source: http://www.nepalnews.com/index.php/society-archive/39627-anish-thapa-magar-wins-5th-edition-of-lig-lige-race-in-gorkha

Magar Empire

"Magar Empire

Magar is a warrior and martial people that first established it's kingdom in present day western Nepal. They were animistic and shamanic in their religious practices. The Kham Magar of upper Karnali basin and their brethren of mid hills of Nepal had a flourishing and empirical kingdoms. Much archaeological proof of their existence can be found in the western mid hills of Nepal.

Magar have a strong military and warrior traditions. However, their hospitality and concern for the fellow human being is also legendary. The two waves of immigrants became the undoing for Magar empire.

Firstly, the Khasas were welcomed and assimilated within Magar empire. Secondly, following the rout of fundamentalist Brahmin Hindus of the Gangetic plains of India by the advancing Mugal forces, the traditionalist Brahmin Hindus entered Magar empire as refugees. They brought with them Hindu religion.

It is the misfortune of Magar empire and the whole Magar people that these two groups were given sanctuary in Magar empire. The latter group of refugees started to impose their fundamentalist view of Hindu religion upon Magars in Magar kingdoms whereas the former group were given the status of Chettri by the latter group in accordance to their fundamentalist view of Hindu religion.

This left the Magar people to be boxed into the third tier of their own kingdoms. (The first being the fundamentalist refugee Brahmin, the second being newly elevated Chettri, previously the Khasas)

This meant that the once rulers of the Nepali mid hills became the ruled upon. Thus starts the degradation of Magar empire. The introduction of Hinduism in itself became the cataclysmic event in the undoing of the Magar empire."


Source: http://pastnepal.blogspot.in/2008/10/magar-empire.html

A detail article on Magars by B.K. Rana

A beautiful article on Magars by B. K. Rana. He has tried his best possible way to research on Magars and presented it well.


The reason I am copying all this is because I want all the reading at one platform as well as its for my personal reference.

"[Being a Magar myself from Gorkha proper and having heard or read the glorious history of our ancestors – the great Gorkha Magars and other Magars who shed lot more blood in the making of modern Nepal, I have always been fascinated by the word ‘Magar’. In this sort note I attempt to explore how has this lexicon - ‘Magar’ - become so pervasive over the passage of history and languages.] 

Can the ‘Magar[s]’ other than those of Nepalese origin in different parts of the world be the same Magars ? This is a kind of historical linguistic question. Do the ‘Magar or Magars’ as in Nepalese ‘Magar’, Armenian' Mugar', American Magar[s], Greek ‘Makart’ Hungarian ‘Magyar’, Italian ‘Magari’ and Persian ‘Magar’ cognate with each other or have they derived from the same root ? Can a particular cognate in different languages refer to different groups of human-beings or things ? Or is it a mere lexical coincidence among different languages ? It can’t be said for sure. It is a matter of thorough research. Only a few cognates are not enough to determine the ethnic identity and values of certain human beings scattered around the world, however, such coincidence certainly offers ample opportunity to a curious reader to think more about it.

Being a Magar myself from Gorkha proper and having heard or read the glorious history of our ancestors – the great Gorkha Magars and other Magars who shed lot more blood in the making of modern Nepal, I have always been fascinated by the word ‘Magar’. In this sort note I attempt to explore how has this lexicon - ‘Magar’ - become so pervasive over the passage of history and languages.

Magars of Nepal [563 - 483 B.C ?] : The Magars are the indigenous peoples who constitute the 3rd largest population by 7.14 % after the Chettris 15.80 % and Brahmans 12.74 % in Nepal [2001] . No individual caste or ethnic population seems exceeding 16.00 % in Nepal. This suggests that every other individual caste or ethnic [indigenous population] group of population in Nepal falls in minority in a strict demographic sense. Some scholars have written Magars are the descendants of the Gautam Buddha – the prince of peace. If we could well attest it historically, the history of Magars of Nepal may stretch as far back as 563-483 B.C. By offering some linguistic and cultural clues, M. S. Thapa Magar has discussed it in his book on the ancient Magars of Nepal .

He has written some research articles contesting Manu’s Dharmashastra also meaning that the Nepalese Magars were converted to Hindu faith quite recently. He does not believe the Nepalese Magars were Hindus ever. The Magars were made Shudras, the lowest-caste in the Hindu four-fold, only after the coronation of King Mahendra in 1956. Posing as a Shudra, Dil Man Singh Thapa Magar had poured ‘holy waters’ onto the head of King Mahendra during the latter’s coronation ritual. Later he was promoted to Brigadier General of then Royal Nepal Army.

He was also ‘prized’ by the government with a handsome piece of land in Nepalgunj - the western plains of Nepal. When objected over phone from Kathamandu, he had replied to me that he had poured the water as some high-level officers forced him to do so. The Magars do not believe that they are any Hindu Shudras. Now, the Magars of Nepal must tell others that they are not Shudras or the Tallo Jat [lower caste] anymore. Historians differ on the origin of the Magars of Nepal. Some historians attest Magars already being there in Nepal by the later half of 8th century . They prescribe King Aramudi of Rajtarangini to discuss it. While others, mostly the western scholars from Hamilton down to the present seem to believe Magars, a Tibeto-Burman group of people, who speak one of the Tibeto-Burman languages and practice other cultures in South Asia.

Magar in Christian Egypt [-390 A.D.] : There is a short story with some archaeological illustrations of Deir Abu Magar: [St. Macarius] and his Monastery in Egypt. “This monastery can be seen west from the Cairo-Alexandria desert highway at about 129 Km. to Alexandria or 86 to Cairo. It is said that the Christian, St. Magar [Maker], who lived as a hermit monk in a cave for over forty years, received a divine revelation in the form of a dream to build a church. When he died in 390 A.D, he was buried in his beloved cave, but his monks remained and the cell where he was buried became the Venter of the monastery. His relics were kept as treasures and still remain. The monastery became a memorial to him so that people might not forget his story, devotion and piety” . A Leiden University team from the Netherlands is excavating there since 1995 and it is hoped that “they may end up providing an analysis of how a loose group of hermits might have evolved into a monastic society”.

Mongols, Moghol and Magars: The Magars of Nepal also believe that they are the offspring of the Mongols. If it is so, this directly takes us to the Royal Family of the Great Mongol Empire, Yeke Mongol Ulus, and the Genghis Khan himself. But there should be a standard research before jumping into any such conclusion. However, the Kham Magars of west Nepal, such as Budha, Gharti, Puns and few others may be taken into consideration. These western Magars might have migrated from the Kham province of Tibet. These western Magars do not profess Hinduism. A well known historian and linguist, the much revered Iman Singh Chemjong and some others believe 'Magars' to be the children of the Mongols. Chemjong goes deep into the morphemes of the word ‘Magar’ to find ‘mong + ar/or/ur’. He argues ‘mong’ means ‘of Mongols’ and ‘ar/or/ur’ = children, however, this view is also not well taken. A Mongolian informant told me here in Cambridge that the explanation is incorrect. Andrew Shimunek, in an email message writes “the Moghol [or Mogholi as they are called in Persian] people living mostly in the Heart province of Afghanistan.

They are descendants of the Negüderi Qara'una clan of the Mongols, who in occupied the area in the 13th century, and their ethnonym is certainly derived from the Mongol word /mongGol/ 'Mongol' [where /G/ indicates an uvular stop and /ng/ a velar nasal]. In the 1970s, there were a small number of Moghol elders who could still speak the language, and from fieldwork data collected around that time by the German scholar Michael Weiers we know that their language is a rather conservative Mongolic language, preserving for example certain diphthongs and the voiceless aspirated uvular stop [q] of Middle Mongolian. As to the present language situation, it is unclear; even Weiers does not know if speakers still exist”. I have also received another email communication from the Museum of Science and Mugar Omni Theatre in Cambridge. A Michael from the Mugar Omni Theatre writes: ‘Mugar’ means meeting in ‘Kabyle’, one of the Berber languages. There is also a ‘Mugar hill’ in south of Algeria. The caravanserail used to meet near this hill, hence the name. I don’t know much about it. You should direct to a Berber [Amazigh] language’ . There is a place called ‘Mugardos’ in northern Spain on the east Atlantic seashore. And we have yet another ‘Mugarjong’ – the fort of the Magars - in Sikkim, east of Nepal.

Magyars of Hungary: A team of Hungarian Magyars was on a research visit to some Magar settlements in different parts of Nepal, possibly in search for their ancestors in around 1990. I am still hoping to read their research findings. Also a Hungarian researcher, Alexander Csoma de Körös, while in search for his ancestors, died in Darjeeling, a hill-town of eastern India in 1842. It is written that he was traveling to Mongolia via Lhasha of Tibet to study on the Mongols also. But some other Hungarian scholars disapprove of any such relations existing between Nepalese Magars and Hungarian Magyars. They argue the Magyars of Hungary who speak Finno-Ugric believe their ancestors “gradually migrated southward onto the Russian steppes before the fifth century A.D.

They wandered into the lands near the Volga River bend, at present-day Kazan, as nomadic herders. Later, probably under pressure from hostile tribes to the east, they migrated to the area between the Don and lower Dnepr rivers. There they lived close to, and perhaps were dominated by, the Bulgar-Turks from about the fifth to the seventh century. During this period, the Magyars became a semi-sedentary people who lived by raising cattle and sheep, planting crops, and fishing. The Bulgar-Turkish influence on the Magyars was significant, especially in agriculture. Most Hungarian words dealing with agriculture and animal husbandry have Turkic roots. By contrast, the etymology of the word Hungary has been traced to a Slavicized form of the Turkic words on ogur, meaning "ten arrows," which may have referred to the number of Magyar tribes.” Some Nepali linguists argue that as much as 20% of Magyar language is similar to Magar Kura or Magar language. I am unsure about it. We may require studying more on it again.

Magars in the US: How would They perceive ? Interestingly, a well Known American hat maker Leigh Magar of South Carolina, had displayed his hats for sale during a program of the Lowcountry Heritage Society on Saturday, May 8, 2004, at the Charleston Museum in Charleston, South Carolina. A host of poets read their poems about hats during the poetry evening. “The Lowcountry Heritage Society was created in 1994 and is dedicated to the production of new works of art, music and literature about or inspired by the South Carolina Lowcountry. It operates in conjunction with the College of Charleston School of the Arts and is a nonprofit. The society produces two events each year, so far creating over 44 new musical works by 14 composers, two modern dance works, a ballet, two literary anthologies, an original play, and 13 art exhibits. The society's two books are available for purchase. The organization celebrated 10 years of the "arts in harmony" in February” . I have had a chance to read on some ‘US Magar’ professionals other than the Nepalese Magars in this great nation on the earth. There were at least two families of 'Magars' in Vermont and one each 'Magar' family in at least other 23 different states of USA in 1840.

Some 'Mugars' are doing fine businesses in Boston and some other parts of USA. These Mugars have migrated here from Armenia in 1905. I have no idea how these American ‘Magars or Mugars’ perceive themselves but it is worth taking note that they also bear the same ‘last name’ as do the Magars of Nepal. It is quite interesting to note that some Nepalese Magars are converting to Christian faith nowadays. And I perceive this is practical in their part as the ‘Shudra element’ discussed above still dehumanizes them in the country. "

By B. K. Rana

Source: http://deepakraithegorkha.blogspot.in/2012/02/ethnic-research-history-of-magar-caste.html

Magars History - III

The Magars are divided basically into seven clans or septs: Thapa, Ale, Rana, Budhathoki, Roka, Gharti and Pun. All the seven Magar clans intermarry one with the other and are officially of equal social standing.

Of the early history of the Magars nothing whatever is known. The first mention of them is the fact that in A.D.1100, the Magar King of Palpa and Butwal, Mukunda Sen, invaded and conquered the Nepal (Kathmandu) valley. ^[5] It is always understood, however, that they have resided round about Palpa from time immemorial and that they were probably the earliest settlers from the north. This part of the country was formerly divided into twelve districts, each under its own ruler, being known as the Barah, or twelve, Magarant ^[6] or twelve Thams, the members of each supposedly being of common extraction in the male line.Some records show these twelve areas as being Argha, Gulmi, Isma, Musikot, Khanchi, Ghiring, Rising,Bhirkot, Payung, Garhung, Dhor and Satung, ^[7] but it is probable that some of the latter places should have been excluded in favour of Palpa, Galkot, Dhurkot, Char Hajar Parbat and even Piuthan and Salyan. ^[8]

The Magars of middle and western Nepal lay claim to an exciting role in Nepal's formative history. Their kingdom was one of the strongest of west Nepal in and around Palpa District during the time of the 22 and 24 rajyaprincipalities (17th and early 18th centuries). ^[9] Hamilton, during his research in Nepal in 1802, came to conclusion that all the kings of 24 principalities including Sen King of Palpa in the Western Nepal were Magars. ^[10] Some Magars believe that they have the same origins as the Thakuris. ^[11] [12] It is quite possible though that the aristocracy among Magars assumed and acquired the Thakuri caste and status. ^[13] After the fall of constitutional monarchy in Nepal, many scholars have been claiming that Nepal's former ruling Shah kings were the descendants of Magar Kings of Barah Magarath/Kali Gandaki Region.The 18th century king, Prithvi Narayan Shah, the founder of the modern Kingdom of Nepal had announced himself as a Magar king. According to Hamilton, Mincha and Khancha, the forefathers of former Shah kings of Nepal, were of Magar descent. ^[14] Baburam Acharya, the famous historian of Nepal, also confirmed that Nepal's former Shah kings were the descendents of Magar Kings. ^[15]

Many prominent historians of Nepal have started to write Aramudi, 8th Century ruler of Kali Gandaki Region, as a Magar King. Aramudi is said to be named after Magar language. Jayapida [782-813 AD] ^[16] whose other name was Vinayaditta, a king of Kashmir, invaded Kali Gandaki Region, a traditional homeland of the Magars of Nepal. Aramudi resisted the invasion and virtually defeated Jayapida. ^[17] After capture by Aramudi, he was taken to the right banks of the Kali Gandaki river, ^[18] in a strongly built fort, ^[19]where Aramudi imprisoned him. ^[20] Jayapida was a powerful king of Kashmir who ruled for 31 years and had defeated the kings ofKanyakubja(Kannauj), ^[21] and Prayag/Allahabad in Utter Pradesh, India. He was in a conquering expedition to the valley of the Ganges. ^[22]

Magar Histroy - I (by William Brook Northy)

Magars is the largest group among the indigenous peoples and nationalities of nepal. They are mainly seettled in Gandaki, Lumbini, Dhaulagiri, Rapti and Bheri. Magars entered Nepal around 1100 BCE from eastern part, may be from Burma or Sikkim. Finally they have settled in along Kali Gandaki, Maryangdi and Rapti basin. They are belongs a Tibeto-Burman family, contrary to the fact which is mentioned in the William Brook Northy, book The Gurkhas, (This is one of the poorly written book I have ever gone through, please Mr. William if u don't have knowledge about Nepal please dont write, better write about ur own people, first go and study the facts, ok) that they come from India. They are one of the early settler in Nepal, and at that time they were neither Hindu nor Buddhist (Which in fact I think we are not both of them till now, both the religion has been forced on us, our so called Magar scholars are now claiming that Magars are Buddhist, these people could not even find there own identity, how they will guide the community). "Magars must have come from their place by way of tibet and since they show no trace of Buddhism in their religios activities, they most likely arrived in Nepal before Buddhism was introduced to Tibet in the seventh Century"(1933:11). Some Budhamagar has written that Magars had came from caves and some has mentioned that there were two brothers called Magars, and all this has been written by some Magar scholars. Magars had very strong presence in their respective region in Medivel period, hence the name Athara and Barah Magarat come into existence ( However we can discuss on this in detail, later).

I will keep on updating it if I will get more Facts and History.