MAGAR KINGS - III

Certainly don't want to miss the opportunity to enrich my knowledge of Magar.

Thank You Mr. B. K. Rana

" KASHMIR, KALHAN’S RAJTARANGINI AND THE 'MAGAR KING ARAMUDI' IN OBSCURE HISTORY

[There have been lots of research works on Mongols and Magyars but not that much on Mongols and the Magars of the Himalayan region. Some  Hungarian scholars believe their ancestors were from Central Asia and that is why (Alexander)Sándor Csoma de Körös went to the Himalayas in search of his ancestors but died en route in Darjeeling in 1842.] 

By B. K. Rana

Aramudi, a name of considerable significance in the 8^th century Himalayan history, particularly the history of Kashmir, hence both Nepal and India’s also but little explored and analyzed, still  romanticizes historians, researchers and general readers alike in the region. Historians have diverging views on “King Aramudi, who ruled Nepal, and who was possessed of wisdom and prowess, wished to prevail over him (King Jayapida) by cleverness”[1]. Whether this “famous king of Nepaldesh”[2]  was a king or a local ‘chieftain’[3] in the Kali Gandaki region, has been a question among the authorities. Marc Aurel Stein, who first translated Kalhan’s Rajtarangini into English approves of the battle of Kaligandaki in between Aramudi and Jayapida which Sylvain Levi has doubted. King Aramudi seems to have fallen prey to ‘Project Hinduization’ (Gurung, 1989)[4] or come within the virtual boundary of cultural modernization (Thapa, 2006)[5] in the country. If we believed in Levi’s discussion then Aramudi appears to us to be a Tibetan administrator posted at Kali Gandaki Region(Levi 1905 -08)[6]. Following, the Levian footmarks, multitudes of others have also nominated Aramudi to be a Tibetan administrator. Does King Aramudi’s battle with Kashmiri King Jayapida in Kali Gandaki belong to “domain of romance” ?[7] This question leads us to search through an obscure part of the Himalayan history relating to Kashmir’s also, which is made full of controversies by different scholars. I shall, in this paper, briefly attempt again[8]  to explore him in the ‘dark age of Nepalese history’[9] from a long range perspective.      

Whether King or Chieftain? 

Eminent historians of Nepal seem to have paused to place some importance or reference to Aramudi. Most of them either shy away from or simply despise his name and ambiguously and unconvincingly write he was king ‘Varmdev[10] of Nepal’, which this author had also mentioned in a short note, now deems as historically incorrect[11]. But, Kalhan has designated him “a famous king of Nepal”[12] and also sung his glory along with Kashmiri King Jayapida in Rajtarangini’s chapter 4 – from  verses 531 to 586 - the history of Kings of Kashmir[13]. There are perceivable reasons behind Nepalese historians’ such a demonstrated reluctance: 

a) Firstly, the name – Aramudi -  itself.  It is a Tibeto-Burman name suffixed with ‘di’.  Truly so, it is  an unconventional name, not being in Sanskrit, given the prominence of Sanskrit language in South Asian history and contemporary society; 

b)  If it were a different Sanskrit name instead, there would have possibly been a general consensus in recognizing him as a powerful king of Nepal; 

c)If there were no mentioning of Kali Gandaki river in Rajtarangini, historians would have found an alley to bring him to Nepal – meaning present day - Kathmandu[14] - the seat of Nepalese civilization dating back at least up to 3rd century BC.[15]; 

d)‘Aramudi’ sounds an indigenous Magar name with an inflection ‘di’ suggesting – ‘water’ and also ‘river’. With the ‘di’ suffix, we may observe very common Sanskrit word ‘nadi’ > na+di; in which ‘na’ itself is not Sanskrit ‘negative’ in  this word[16]. (But in Tibetan water is ‘chu’. Tamangs and Gurungs call ‘kyu’ Cf. Magar ‘di’. More discussion to follow) 

e) There is no history of Aramudi in Nepal. 

Kali Gandaki Region : Traditional Homeland of the Magars:

Quite a few Nepalese historians have ever ventured to guesstimate that Aramudi was a Magar King by his ethnic origin because he hailed from Kaligandaki region or defeated Kashmiri king Jayapida on the bank of Kaligandaki River, or the mid-west Nepal which is primarily a traditional homeland of the Magars. But they have not  definitively mentioned him as a Magar by his origin. Given that the battle had taken place in the Magar heartland, we may therefore require to understand about the Magars of the Kali Gandaki region as well. The Magars are divided basically into seven groups or clans, with equal social standing, whom I shall put here in alphabetical order :  Ale, Budhathoki (cf. Budha), Gharti, Pun, Rana, Roka and Thapa. However, the ‘Budhathokis’ of mid-west Nepal and ‘Budhas’ of the west Nepal should be understood as the same Magar group[17]. 

The mid-west Nepal is traditional homeland of the Gurungs also. What is even interesting here is that Gurungs were also understood as the ‘Huns’[18] but they do not have ‘Pun’[19] sub-clan like the  Magars do have.  And these Gurungs are also divided  into ‘Char Jat’ > ‘4 castes’ and ‘Sorah Jat’ > ‘16 castes’ in which persisted debate until 1828 on relative status among the Gurungs themselves[20]. This ‘relative status’ among the Gurungs was derived from Hindu fourfold for ‘Char Jat’  > ‘4 Jats’ apparently making superior to other ‘16 Jats’ from ‘Bhasa Vamsavali’s marginalized ethnic or caste minorities of 13 are identifiable as inferior’ (Gurung – 1998). 

(Please read full paper in the attached Word or PD Files below or see in The Himalayan Voice also.)

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[1]. Kalhana's Rajatarangini: A Chronicle of the Kings of Kashmir – Google Books – PP 170 http://tinyurl.com/3xvaneu

 [2]. Karna Singh – Kashmiretihas (History of Kashmir) – pp 99

[3]   Dilli Raman Regmi says he was a Magar Chief :http://www.dilliramanregmi.org/ancientnepal/content/content2.html

[4]   Hark Gurung: In reviewing the sweep of Nepalese history, Sylvain Levi, characterized the country as an “India in the making’ PP 188

[5]  Govinda P. Thapa : “One of the major themes in the history of Nepal has been the transmission of influences” into an original culture. http://magarstudiescenter.org/wp-content/uploads/2010/03/magar-history-revisited-latest.pdf

[6]  Aramudi has been considered a Tibetan by Sylvain Levi – Le Nepal PP 176.

[7]  V. A. Smith  - 1908: “The legend of his expedition against a king of Nepal, with the strange name  Aramudi, of his capture and imprisonment in a stone castle, and of his marvellous escape, equally belongs to the domain of romance.”

[8]. Please refer to author’s short article https://sites.google.com/site/rana1616/king-aramudi-and-other-magar-rulers-of-nepal

[9]. From 9^th to 11^th centuries, nothing has been explored so far of Nepal’s history. Therefore this period is also understood as the Dark Age in Nepalese history.

[10] “King Jayapid of Kashmir invaded Nepal at the beginning of the 9^th century.¹⁶ He was resisted by King Varmadev of Nepal on the banks of a river beyond the Gandaki” – Regmi Research - 1970 PP 3  Wordfile.

[11]  “Some historians write Aramudi was also known as Baradeva1[1] [Barah Dev?]. He had made Lalitpattan, present day Lalitpur, his capital.” https://sites.google.com/site/rana1616/king-aramudi-and-other-magar-rulers-of-nepal

[12].  Sanchhipta Magar Itihas ( A Concise History of Magars) – pp 25. Op cit “ atha armudi itii prasidhow mayabi nepaldesasya raja jayapidmabhisandhatumaichhat’ – Kashmiretihas – pp 99

[13] Kalhana’s Rajtarangini is the oldest written authority for the history of various dynasties that ruled Kashmir from the earliest period until Shaka Year of 1070

[14].  The present day Kathmandu used to be then Kingdom of Nepal, believed to be founded by a sage named ‘Nemuni’. The naming of Kingdom of Nepal after ‘Nemuni’ has also been contested

[15]. King Ashok visited Nepal and gave away his daughter Charumati to a local prince in and developed few towns in the valley 249 BC.

[16]. However, without Magar ‘di’ ‘na’ can become ‘negative’ in Sanskrit.

[17]. Budhathokis are little vague to understand as the Rana and Thapa Magars. This  Budhathoki surname  refers to some Chhetris also. The author has met some Budhathokis, who are   Shaukas in Rapla, Darchula District near the Tibetan border in between Nepal and India. But ‘Budha’ basically suggests Magars in Kham speaking areas. 

[18]. Janak Lal Sharma has also guesstimated Gurungs  to be  Huns  in his book Hamro Samaj: Ek Addhyan – 2036. 

[19]. Cf. ‘Hun’ and ‘Pun’

[20]. The first documentary evidence is a tamra-patra (copper plate) of 1828 which proclaimed that all Gurungs were of equal  status. – Hark Gurung  - 1998 - PP 193    "

Source: https://sites.google.com/site/rana1616/kashmir-kalhan-s-rajtarangini-and-the-magar-king-aramudi-in-obscure-history

MAGAR KINGS - II

" KING ARAMUDI AND OTHER MAGAR RULERS OF NEPAL

[Rudra Sen, one of King Jaya Sen's descendants, is said to have defeated the Palpali King. But a bewildered reader cannot find in the books of Nepalese history who that vanquished Palpali King really was there? This is a case that totally matches with the history of Khadga Magar King[12]  who was also killed in 1559 by Drabya Shah to found Shah Dynasty in Gorkha hilltop and rule Nepal until today. The vanquished King of Palpa also should have been none other than a Magar himself or one of the King Aramudi's descendants who was defeated by Ratna Sen.]

By  B. K. Rana

Aramudi was a ruler of Kali Gandaki Region approximately in the later half of 8th century AD. He seems to have ruled a strong kingdom in Kali Gandaki Region, possibly around the present-day Palpa of west Nepal. Or Palpa may have been the Kingdom King Aramudi ruled himself and also by his descendants in the later centuries. Some historians write Aramudi was also known as Baradeva[1] [Barah Dev?]. He had made Lalitpattan, present day Lalitpur, his capital. Historians differ on whether Aramudi in fact ruled Kathmandu Valley or Kali Gandaki Region referring to his unusual name not to be found in the list of the rulers of ancient Nepal. Some historians write Aramudi was a Magar King. Jayapid [782-813 AD][2] 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 Jayapid.

Kalhana’s Rajtarangini is the oldest written authority for the history of various dynasties that ruled Kashmir from the earliest period until Shaka Year of 1070[3]. It reads .Atha Aramudi iti prashiddha mayabi Nepaldeshasya Raja[4]. These words describe Aramudi as a powerful king of Nepaldesh. This line opens two avenues for discussion, either Aramudi had actually ruled over Kathmandu valley also or the Rajatarangini writer had problem in differentiating between Kali Gandaki Region and Nepaldesh. From the decline of Lichhavis until the beginning of Malla rule, Nepal's history enters a dark phase in which only Aramudi’ rule can be historically attested. Therefore historians treat Aramudi as the only shining star of the dark phase of Nepalese history. The Magars of Nepal as well as other historians[5] believe Aramudi was a Magar King. Unfortunately, very little has been explored on Aramudi’s life and achievements. Later on, different kingdoms[6] around River Kali Gandaki like: Rishing, Ghiring, Argha, Khachhi, Gulmi, Dhor, Satung, Paiung, Bhirkot, Gharung Mishikot, Isma seem to have emerged and ruled by Magar Kings. In those days, such twelve small kingdoms were collectively called .Barha Magarat[7]. a Confederation of Twelve Magar Kingdoms. There is an interesting folklore on how the twelve Magar Kingdoms were founded, expanded and ruled by twelve Magar sons of a powerful Magar King of the Magarat, the western part of Nepal. This folklore is still popular also among different Magar settlements in the Athar Magarat[8]. the Kham Magar Language speaking region[9] in west Nepal. Each year, people celebrate a festival of Barhakune Tal[10] in Ghorahi of Dang district to commemorate the founding of Twelve Magarats[11].

Palpa has always remained a home of the Magars. It is densely populated by the Magars. It appears that Palpa was a Magar kingdom, founded on the formidable strength and valour of Magars and their majority. The Magars of Palpa are still in strong majority today. It was a powerful kingdom in those days. The Kingdom of Palpa and Sen Kings have also played a major role in the history of modern Nepal. Ratna Sen was the last King of Chhitaurgarh, Rajasthan in India. When attacked by the enemies, his oldest son, Jaya Sen fled the country and took shelter in Prayag of Uttar Pradesh. Jaya Sen’s descendants while again chased by the Muslims fled to Ribdikot through Butwal in western plains of Nepal. Later on they seem to have taken shelter also in Rishing and Ghiring of Tanahu.

Rudra Sen, one of King Jaya Sen's descendants, is said to have defeated the Palpali King. But a bewildered reader cannot find in the books of Nepalese history who that vanquished Palpali King really was there? This is a case that totally matches with the history of Khadga Magar King[12]  who was also killed in 1559 by Drabya Shah to found Shah Dynasty in Gorkha hilltop and rule Nepal until today. The vanquished King of Palpa also should have been none other than a Magar himself or one of the King Aramudi's descendants who was defeated by Ratna Sen. One of the ...

https://sites.google.com/site/rana1616/kashmir-kalhan-s-rajtarangini-and-the-magar-king-aramudi-in-obscure-history?pli=1

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[1] Aramudi was also known as Baradeva. He made Lalitpattan (Patan) his capital, He was a brave and clever king. http://www.infoclub.com.np/nepal/history/history_lichhavi.htm 

[2] Lalitaditya was a great, noble and famous king of Kashmir who made large number of conquests and ruled over Kashmir from 724 A.D. to 760 A.D. His son was Vajraditya and his youngest son was Jyapida alias Vinayaditta. http://ikashmir.org/snwakhlu/11.html 

[3] AD 1148 or BS 1204

[4] Rajtarangini: Kasmireitihas page 99.  There are a number of stanzas that describe  how Jayapid tried  to invade Nepaldesh and how Aramudi resisted or defeated.

[5] Historian Dilli Raman Regmi thinks Aramudi was a Magar Chief

http://www.dilliramanregmi.org/ancientnepal/content/content2.html but Prof. Jagadish Chandra Regmi  and Prof. Raja Ram Subedi believe Aramudi as Magar King of Kali Gandaki Area.

[6] I prefer using kingdoms to principalities

[7] Cf. Barha Magarat and Baradeva

[8] Literally, a confederation of eighteen Magar principalities

[9] Dang, Salyan, Pyuthan, Rukum, Rolpa  etc. districts of present Nepal.

[10] Twelve-cornered pond in Dang Valley

[11] Folklore on Barha Magrat and Baisbaju. 

[12] The Gorkha Vamshavali, the genealogy of ruling  Shah Kings    "

Source: https://sites.google.com/site/rana1616/king-aramudi-and-other-magar-rulers-of-nepal

MAGAR KINGS

After all recently I have found some good article on Magars in Wikipedia, I guess it has been updated recently,

"The Magars (Nepali: मगर जाति) are an indigenous ethnic group of Nepal whose homeland extends from the western and southern edges of the Dhaulagiri section of the Himalayas range south to the Mahabharat foothills eastward into the Gandaki basin.

Genetically and physically, Magar people are Mongoloid/east Asian. They are believed to have migrated from Tibet like the Gurungs and other prominent ethnic groups, however, there is an interesting mythical story describing Magar's origins and versions of three different language groups are presented.^[4]
The Magar of the Bara Magaranth (a group of twelve Magar kingdoms east of the Gandaki River) are said to have originated in the land of Seem. Two brothers, See Magar and Chintoo Magar, fought, and one remained in Seem, while the other left, ending up in Kangwachen in southern Sikkim. The Bhutia people lived at the northern end of this region. Over time, the Magars became very powerful and made the northern Bhutia their vassals. Sintoo Sati Sheng ruled in a very despotic manner, and the Bhutia conspired to assassinate him. Sheng's queen took revenge and poisoned 1,000 Bhutia people at a place now called Tong Song Fong, meaning "where a thousand were murdered". The Bhutia later drove the Magar out, forcing them to again migrate further south. As part of this migration, one group migrated to Simrongadh, one group moved towards the Okhaldhunga region, and another group seems to have returned to the east. No dates are given.

A second Magar federation called Athar Magarat (18 Magar Kingdoms) was situated west of the Gandaki River, inhabited by Kham Magar.
The Tarali Magar are said to have originated from a woman who fled the region of Jumla during a war between Kalyal kings. It is not known who her spouse, was but she arrived at Tarakot on the verge of giving birth to a son. One day the boy saw a strange phenomenon in the jungle lake where he went with his cattle. Lhe lake is said to have filled with milk, and seven shining creatures, like fairies, were bathing in the waters of the lake. He was enthralled and came to observe them daily. One day he told his mother about this strange sight, and she advised him to touch the youngest of these angels; this would cause her to become human so he could marry her, and he brought the beautiful damsel to his mother. When they asked her who she was she replied in an unknown tongue which was incomprehensible for them. The devi was offered some bread, and she uttered the words, "Tai khe nan." Slowly they began to learn the language of this woman, and Kaike was spread among themselves. The language was called "Kaike", meaning "language of the Gods".

History

The group was first mentioned in AD 1100, when 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 around 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] However, 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.^[3]
The Magars of middle and western Nepal played a 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 rajya principalities (17th and early 18th centuries).^[8] Hamilton, during his research in Nepal in 1802, came to a conclusion that all the kings of 24 principalities, including Sen King of Palpa in western Nepal, were Magars.^[9] Many of the Magar aristocracy joined the Thakuri caste and status.^[8] In recent years, many scholars and historians have claimed that Nepal's former Shah rulers were the descendants of Magar kings of the Barah Magarath/Kali Gandaki region. The 18th-century king, Prithvi Narayan Shah, the founder of the modern Kingdom of Nepal announced himself as a king of Magarant. According to Hamilton, Mincha and Khancha Khan, the forefathers of former Shah kings of Nepal, were of Magar descent.^[10] Baburam Acharya, a prominent historian of Nepal, also confirmed that Nepal's former Shah kings were the descendents of Magar kings.^[11]
Many prominent historians of Nepal have claimed that Aramudi, an eighth-century ruler of the Kali Gandaki region, was a Magar King.^{[12][13][14][15]} "Aramudi" derives from the word for 'river' in the Magar language.^[16] 'Ari'-'Source of Water' + 'Modi'-'River'='Arimodi' or 'Aramudi', thus the literal meaning of Aramudi is 'source of river'.^[17] Jayapida [782-813 AD]^[18] also called Vinayaditta, a king of Kashmir, invaded Kali Gandaki Region, a traditional homeland of the Magars of Nepal. Aramudi resisted the invasion.^[19] After capture by Aramudi, Vinayaditta was taken to the right banks of the Kali Gandaki river,^[20] in a strongly built fort,^[21] where Aramudi imprisoned him.^[20] Jayapida was a powerful king of Kashmir who ruled for 31 years and defeated the kings of Kanyakubja(Kannauj),^[22] and Prayag/Allahabad in Utter Pradesh, India. He was in a conquering expedition to the valley of the Ganges.^[22]

Subdivisions

The tribes are structured with septs followed by the sub-septs and the next smallest groups are the gotras. The Magar people are divided into three sub-tribes by linguistic classification, as there are three languages among the Magar people:

Language	Septs
Magarkura speakers	Rana, Ale, Gaha, Thapa,Rakhal, Sijali, most of Magars
Khamkura/Magar Pang speakers	Bura, Gharti, Roka, Pun, Jhankri
Kaike speakers	Tarali Magar of Dolpa/Budha, Gharti, Rokaya, Jhankri

Language

Main article: Magar language

Of the 1,887,733 Magar people in Nepal, nearly 788,530 speak a Magar language as their mother tongue. The Kham Magar of Rapti Zone speak Kham language. In Dolpa District, the Magar speak Tarali or Kaike language. The Magar languages are rooted in the Bodic branch of the Tibetan family. Magarkura speakers are Ale, Thapa, Singjapati and Rana. Similarly Khamkura speakers are Budha, Gharti, Roka, Pun, Shrees, Jhankri, and Kaike speakers are Tarali Magar of Dolpa, Budha, Gharti, Roka, Jhankri.^[2] Language expert Madhav Pokhrel says that there is 16%^[23] similarity between Magar Language and Hungary's Magyar Language.^[24] The 1971 census put the total population of those who spoke the Magar language at 288,383, i.e. 2.49 percent of the total population of Nepal, of which more than half lived in the Western hills of Nepal.^[25]
 

Religion

The original religions or beliefs of Magar people are Shamanism and Tengriism and the northern Magar practice Tibetan Buddhism, in which their priest is known as bhusal.
The majority of Magars are Hindu, although Buddhism is common in the Magar area, though are less evident in Kham hinterlands, particularly in the ranges along the boundary between Rukum and Pyuthan-Rolpa districts . These hinterlands are geographically, and therefore culturally, isolated from the beaten tracks of transhimalayan trade routes and from rice-growing lowlands (Hitchcock, 1966:25-34).
Animists and shamanism form part of the local belief system; their dhami (the faithhealer or a kind of shaman) is called Dangar and their jhankri (another kind of faithhealer or shaman) is called Rama. Bhusal was the traditional spiritual and social leader of the Magars.^[28] Magars have an informal cultural institution, called Bheja, who performs religious activities, organizes social and agriculture-related festivities, brings about reforms in traditions and customs, strengthens social and production system, manages resources, settles cases and disputes and systematizes activities for recreation and social solidarity.^[29] Some educated and prosperous Magars are shifting closer to traditional Hinduism in recent years.

Dress and ornaments

The Magar of the low hills wear the ordinary kachhad or wrap-on-loincloth, a bhoto or a shirt of vest, and the usual Nepali topi. The women wear the pariya or sari or lunghi, chaubandhi cholo or a closed blouse and the heavy patuka or waistband and the mujetro or shawl-like garment on the head. The higher-altitude Magars wear an additional bhangra, and the ones living in the Tarakot area even wear the Tibetan chhuba. The ornaments are the madwari on the ears, bulaki on the nose and the phuli on the left nostril, the silver coin necklace and the pote (green beads) with the tilhari gold cylinder and kuntha. Magar males do not wear many ornaments, but some are seen to have silver or gold earrings, hanging from their earlobes, called "gokkul". The magar girls wear the amulet or locket necklace, and women of the lower hills and the high-altitude ones wear these made of silver with muga stones imbedded in them and kantha. The bangles of gold and glass are also worn on their hands along with the sirbandhi, sirphuli and chandra on their heads. These are large pieces of gold beaten in elongated and circular shapes.

Occupations

Agriculture and the military are the primary sources of income. Magars constitute the largest number of Gurkha soldiers outside Nepal.^[30] Prime Minister Bhimsen Thapa was the descendant of a Magar Thapa, as was General Amar Singh Thapa.^[31] Sarbajit Rana Magar became the head of government during the regency of Queen Rajendra Laxmi.^[32] Biraj Thapa Magar, General Abhiman Singh Rana Magar and Sarbajit Rana Magar headed the Nepal army. Biraj Thapa Magar was the very first army chief in Nepal Army's history.^[33] Magars are famous as gallant warriors wherever they served in the past. The Magars are well represented in Nepal's military, as well as in the Singapore Police Force, the British and Indian Gurkha regiments, and they are also employed as professionals in the fields of medicine, education, government service, law, journalism, development, aviation and in business in Nepal and other countries.
Dor Bahadur Bista's observation of Magar's occupation during the 1960s was:

Some of the northernmost Magars have become quite prosperous by engaging in long-range trading that takes them from near the northern border to the Terai, and even beyond to Darjeeling and Calcutta. Were it not for their role in the Gurkha regiments of the Indian and British armies, their self-sufficiency might be endangered.^[34]

Toni Hagen, who did his field research in Nepal during the 1950s, observed:

Magars possess considerable skill as craftsmen: they are the bridge builders and blacksmiths among the Nepalese, and the primitive mining is largely in their hands. On the lower courses of the Bheri & Karnali rivers, a great number of Magars annually migrate to the Terai & there manufacture bamboo panniers, baskets, and mats for sale in the bazaars along the borders. In their most northerly settlement, on the other hand, the important trading centre of Tarakot on the Barbung river, they have largely adopted their way of life, their clothes, and their religion to that of the Tibetans; like the latter, they also live by the salt trade. As regard race, the Magars have almond-shaped eyes or even open eyes, whereas Mongoloid eyes are very rare.^[35]

Mountaineering

Magars, often those serving in the British Indian Army in the 19th century, were skilled mountaineers. Subedar Karbir Budhathoki from 5th Gorkha Rifles (GR) scaled Mount Trishul (23,400 feet or 7,130 metres) in the Garhwal Hills, Uttarakhand, India. Parbir Thapa, Amarsingh Thapa, Karbir Budhathoki and Harkabir Thapa, all from 5th GR accompanied mountaineering expeditions in the Alps on three occasions between 1891 and 1899.^[36] Dr Harka Gurung confirmed that Karbir Budhathoki and Amarsingh Thapa were pioneers of mountaineering expeditions in Nepal's history. They climbed 39 high-altitude passes and 21 mountain peaks in 86 days in the Karakoram mountain range. Corporal Tejbir Budha from 3rd Gorkha Rifles stayed at Chomolongma/Mt Everest at 7,772 metres (25,499 ft) for two nights in 1922. He was awarded an Olympic Medal by the French president for his courage in 1927.^[37]
Sergeant Till Bikram Budhathoki (Gulmi) from 1/1 GR scaled Mt Everest on 23 May 2001, as a team member of the Indian Army Everest Expedition 2001.^[38][39] During the Mt. Everest Golden Jubilee Celebration, three Magars from the Nepalese Army scaled Mt. Everest as team members of the Indo Nepal Army Everest Massif Expedition. Sergeant Lok Bahadur Magar from Okhaldhunga and Corporal Dutta Bahadur Budha from Gulmi scaled Mt Everest on 22 May 2003 and Gunner Kul Bahadur Ale Magar from Lamjung scaled on 26 May 2003.^[40]

Military service

A number of Magar have distinguished themselves in military service under the British military. In total, 5 Victoria Crosses (out of 13 VCs awarded to Gurkhas) were awarded to the Magars:^[41]

• First World War:
  • Rifleman Kulbir Thapa, the very first Gurkha to win VC in recognition of his valor and bravery. He was from Palpa. He served in 2/3 Gurkha Regiment (GR). He received VC in France in 1915.
  • Rifleman Karanbahadur Rana, Gulmi, was from 2/3 GR. He received VC in Egypt in 1918.
• Second World War:
  • Subedar Lalbahadur Thapa, Nepal Tara^[42] was from 2nd GR. He received VC in Tunisia in 1943.
  • Rifleman Tul Bahadur Pun,(born 23 March 1923) was from Myagdi. He served 6 GR. He received VC in Burma in 1944. He is a living recipient of the VC. He later achieved the rank of Honorary Lieutenant. In addition to the VC, Pun has been awarded 10 other medals, including the Burma Star.
  • Subedar Netrabahadur Thapa, was from 5th GR. He received VC in Burma in 1944.

In the modern era, Sergeant Dip Prasad Pun was decorated with the Conspicuous Gallantry Cross (CGC), Britain's 2nd highest medal for bravery. He was born in Bima Village Development Committee, Myagdi district, West Nepal, and joined British Gurkha Army in January 2000.^[43]

Politics

Under the leadership of minister Giri Prasad Burathoki, a first ever Magar Convention was held in Bharse of Gulmi District, one of the 12 Magarats in 1957. The objective of the conference was to sensitize the Magars to come forward in the national spectrum.^[44]
Later Magar political and social organisations included Nepal Langhali Pariwar (1972), Nepal Langhali Pariwar Sang, and Langhali Pariwar Sangh.

Kings

• Shintoo Sati Sheng, Kangwachan, Sikkim and Nepal, before Lichhabi Rule in Nepal.^[46]
• Aramudi, Nepaladesyasya Raja, Kali Gandaki Region, 8th century.^{[47][48][49][50]}
• Jeetu Magar, Chha-Bisa Kot, Rolpa, donated present-day Dang district to his son-in-law.
• Bali Hang Rana Magar, Baldeng Gadhi extended from Pokhara to Gorakhpur, 12th century,^[51] west of Palpa.
• Mukunda Sen, Tansen-Palpa and Butwal, 11th century
• Gajalaxman Singh, Makawanpur Gadhi.^[52]
• Micha Khan, Nuwakot-Syangja
• Khancha, Dhor
• Dalsur Ghale Magar, Lig Lig Kot (Gorkha) 1548-1559
• Mansingh Khadka Magar, Gorkha, until 1559
• Tulu Paija Magar, Pakhapani                                                                              "

 Source " http://en.wikipedia.org/wiki/Magars

First time in internet I can see the names of Magar King. There is no doubt that Nepal at least Barah Magarat and Atharah Magarat was ruled my Magar Chiefs of Kings but our Nepali historian (Bahun haru), they have never acknowledge it neither they were interested in knowing the fact. Or we can say that they could be the one who are responsible for hiding our true History or Identity.

This is though not going to make any impact on my personal life, but our generation should know what the fact is. For example, now Shah kings are too is past, Ranas are already gone and one knows what or how the future will be. As I always says history is created by the Winner. Like in India today no one is bother about their Moghul  Emperor. But to know the fact is our right.

MAGAR GHATU & NACHARI - MAGAR DANCE

"The Ghatu nach is known in magar and gurung community. This dance is performed in Syangja,Tahun, Palpa & lamjung today this dance is risk of disappear.The Ghatu nach or dance competition takes place within the month of Magh Panchami(Fifth day of brighter moon in Magh) or towards finish of Jan and finishs on Hindu calendar month purnima that falls round the end of Gregorian calendar month or starting of could.Final performance lasts from morning to evening for 3 days and night.Not one episode should be omitted; at a selected purpose known as Kusunda;

The dancers represent spirit possession. A strict rule governs the Kusunda. Magar believes mistake could lead to sightlessness, madness or perhaps death. owing to these sanctions the Ghatu has maintained its distinctive Ghatu language, barely fathomable to gift day singers."

Source: http://magarkochorachori.blogspot.in/2013/05/about-ghatu-nach-dance.html

Here I completely agree with the author. No doubt its part of our own culture but as far as I know in real life at least in Syangja in not a very happy to be or done for leisure unlike other form of dance. As author has truely mention that the dancer represent spirit possession. And it is only perform to please Ghatu Devta, and its said that the dancer is the chosen one and by performing this dance, she literally heal from the suffering.

One important things to be noted here is that only women are the chosen one for it. Since one of my close relative is the lead singer whom they call 'Guru', I have some sort of knowledge about it.

If saying has to be believed then Ghatu is perform to please Ghatu Devta. Its not only a dance, its a mandatory ritual for you. Like with dance sacrifice of chicken also is done. And as author mentioned mistake at any point of time could lead to death. I have even heard that at one section they literally go to uncounsious state than slowly they have to come in their consciousness as according to song.  

But, whatever it is, we need to preserve it so that our future generation should know that how rich their culture is.

Influence of Magar language in Nepali language - I

Myagdi, Jyagdi, Pakwadi, Mirdi, Dharadi, Marsyangdi & so on.... there is one thing in common to all like they are the name of the place also you can notice that all name have DI attached with it. There are much more name with same suffix.

Since, DI is pure  Magar word which means water.

There are few conclusion can be drawn from it.

1. Earlier times Magar use to name or more specifically mark the place in context of some water resources. One of the reason is that otherwise name would have been like this Bhanjyang or Danda based on mountains low or peak.

2. Early settlement of the Magars can be traced to these places. If we go on detail research we can found a zone where we can say that Magars were the early settlers in those region.

Similarly, by more research we can explore on more Magar aspects.

For more detail please visit: https://laanghali.blogspot.com/2014/01/influence-of-magar-language-in-nepali.html

ORIGIN OF MAGARS OF NEPAL - I (Where did the Magar come from?)

"History is not information that is handed down unchanged from generation to generation. Historical situations needs to be explained and explanation draw on the analysis of evidence , providing generalization that derive from the logic of the argument. with new evidence and fresh interpretations of existing evidence , a new understanding of the past can be achieved."  By Romila Thapar

The reason I have mentioned it here is that whatever I am going to write now may not be true but the truth or more precisely the fact can be find out by debate and analysis.

Before this I have also tried to include all the materials available on internet regarding Magars, the same can be seen in my blog, after studying all this I have decided to put my view.

Again, one must have the knowledge about its past or history. And Magars of todays generation have every right to know about its own history, the fact.   

Though, its a difficult task, as compare to history of Khas, which can be easily find. And as I always said that in textbooks history of Nepal was always a history around kathmandu. I fail to understand that is it because the lack of history outside kathmandu or lack of interest of so called authors.

You can still find the texts on Kirats but in context to Magars I have never heard of such things. Again there are possibility that such kind of text never existed or may be destroyed by the conquerors in order to put Magars into Dark past forever.

There is no doubt that Magars have originated from Mongolian race. The biggest evidence is the resemblance of the physical feature. linguistic tree also shows the that the Magar language belongs to Sino-Tibetan family. (Ref: http://www.ethnologue.com/14/show_language.asp?code=MGP)

Now the next question is when did they come to Nepal. If we assume that Magars have been originated from Kirat or say its Magars with other mountain tribe were called Kirats. Then its little easy to find the origin because Kirat were mentioned in ancient text like Yajur veda, Athar veda & Mahabharata. However, there is no such evidence which relates Magars with Kirat, though historians claim that.

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

Magar Vs Kirat : Is Magar part of Kirat family?

"After the fall of Kirat dynasty in 330 AD, Kiratas scattered in different part of Nepal. Those that settled just outside the Kathmandu valley like present day regions such as Jugupyaro, Thadpa, Darkha, Cheptu Gau and Sindhupalchowk district are known today as Chepang, Jirels, Hayu and Thami.

Those Kirat that settled east of Kathmandu became known as Rai, Limbu, Dhimal, Sunuwar and Yakkha today. As for those Kirat who remained in the Kathmandu valley became part of Newar family. Meanwhile, scholars and historian have identified Kiratas who settled west of Kathmandu as Baramu, Chhantyal and Magar.

Magars are settled mainly in Palpa, Gulmi, Myagdi, Rukum, Salyan and Rolpa (Ukyab and Adhikari, BS2057:45). They are also found in Arghakhanchi, Syangja, Parbat, Baglung, Dolpa, Surkhet, Sindhuli and Udaypur. Their traditional land area was referred to as "Athara Magarat" or the eighteen regions of Magars and "Bara Magarat" or the twelve regions of Magars. The area belonged to what is today called Karnali and Gandaki regions.

According to their mythology, the Magars evolved from two types of caves, namely Pelma Khar Pu or barely dispersing cave, and Yoma Khar Pu, or hornet's cave and scattered in all four directions (Budhamagar, BS2059).

Magar Custom and Rituals:
Magars have their own language which belongs to the Tibeto-Burman family and has three divisions called Kham, Kaike and Magarati. Magars have their own separate costumes and cultures. Even the rituals of Bara Magarat, Athara Magarat and Dolpa are slightly different (Budhamagar, BS2053). They have, like those of Gurungs, singing and dancing groups such as Ghatu, Kaura, Jhabre, Nachari, etc.

Magars are basically followers of Buddhism. Even though majority of them are Hinduized, they worship hunting gods and goddesses within their families and outside, the gods of dead ancestors or their grandfathers and grandmothers. They have adopted their own practice of worship. They bury their dead and they have their own belief system regarding life after death (Hitchcock, 1966:25-34). From the perspective of their ancient faith system, they appear as worshippers of nature or as animists again conforming to other Kirati groups like Chhantyal, Dhimal, Rai and Limbu whose religion revolves around worshiping of nature, land and ancestors.

Magar like other Kiratis believe in shamanism and their dhami (the faithhealer) is called Dangar and their jhankri (another kind of faithhealer or shaman) is called Rama. The traditional spiritual and social leader of Magars was called Bhusal who was very influential in the early days (Bista, 1996:66).

Magars have an informal cultural institution, called Bheja. Bheja performs religious activities, organizes social and agriculture-related festivities, brings about reforms in traditions and customs, strengthens social and production system, manages resources, settles cases and disputes and systematizes activities for recreation and social solidarity (Dhakal, 1996). Christening ceremony is held on the fourth day in Bara Magarat, whereas the naito lagaune or navel-fixing ceremony is held on the twenty-second day in Rukum. In many places relatives are employed in lieu of priests for the job of conducting such ceremonies. There is a special cultural practice of offering phultika (literally "marking forehead with wet rice grains and offering flower") to the firstborn son. A ritual of anna prasan or starting of cerealfeeding is held in the sixth month if the baby is a boy and in the fifth month if it is a girl. The Magars of Pipaldanda and Humik in Palpa district, however, perform the cerealfeeding ceremony by touching the baby's mouth with cooked rice three times on the very day of christening ceremony (Baral and Magar, BS2050:62).

Magar is one of the four group that were codified as "namasine(unslaveable) in the Muluki Ain (National Code) of Nepal written by Jang Bahadur Rana in 1854. The other three are Gurung, Limbu and Rai. While the rest of the Nepalese ethnic group were classified as slaves(masine) in the Muluki Ain, the tyrant Rana government could not enslaved these four group. Outside Nepal, these four group are known as the Gurkhas or the "bravest of the brave".

By: Dilip Rai

Source: http://www.youtube.com/watch?v=pD4xr5nJrBE

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]

The truth of Nepali puppet politicians.

In context of today's political situation in Nepal, its very hard to find a Nepali who has not concerned with the politics. So, I  as Nepali has my own set of perception on it. Yes, I am a Magar but before that I am a Nepali and Nepal is my country which gives me my identity.

One thing which I want to share, is that we should not go for ethnic based federalism. To be honest I am against the federalism itself. I am sure present political drawing of Nepal does no harm to anyone, its a shear waste of time for political leaders to have discussion into it. Nepal as one of the poorest country in the world, who has no funds for its development, how will it bear the expense of all the mini parliaments and the stomach of all the starving state level politicians.

Though, I myself is not a PhD holder, but my experience says that again ethnic based federalism will only lead to disintegration. I have no doubt about the good motive of the politicians who support it, or may be their perspective of making good for ethnic people. But, in future I am sure it will lead to further chaos in the country, say why future, right now also Bahun & Chettri are staging protest to include themselves in indigenous list, and such kind of incident is going to increase in future. For development of country and people we just need right politicians with right attitude.      


Though its very hard to find the truth, what politicians really want and is who is honest or who is puppet. But whatever the truth is or wherever they want to take Nepal in future, one thing is sure for the moment that today's political situation in Nepal is not happening. Though if we don't want to believe that what we are reading about our politicians and all the bad rumours, the situations made us believe that may there is some piece of truth in all that. Otherwise, is fours years not enough time to draft a constitution for our country, I think no one will agree on this except the one who wants to make fool of himself.

 In all these today I have come across a beautiful article which I think he said what I have in mind hence want to include in my blog.

Please go through it. Its shows that first we are Nepali than Magar, Bahun and others.

"Nepal: Why Is The Oldest Country In South Asia So Helpless Today?

Politicians have deceived people of Nepal many times in the past and have now done so again. They are forced to confront the terrible reality that they the people are regarded as nothing more than simply voters. The Constituent Assembly (CA) was dismissed without promulgating a constitution in 27 May, and its failure was a massive setback for the country’s fledgling peace process. A huge opportunity for progressive change was lost, and now they are going through the worst political crisis since the country entered into the peace dialogue in 2006. The death of the CA spawned many rumours. Some blamed its death on foreign influence and domination and on the fact that some of their political leaders are nothing less than undercover agents for whom the wellbeing of their nation is not their sole interest. No country should suffer interference and meddling from foreign powers, but Nepal seems suddenly to be faced with just that. Some political leaders appear willing to sell themselves and the country to outsiders amid unprecedented levels of corruption, mismanagement and chaos.

Many of their political leaders are accused of being nothing more than agents of foreign powers. Rumours have it that some are pro-India, some pro-China, and some even pro-America. There are strong rumours that some are working for India’s intelligence Research and Analysis Wing. They must ask themselves some important questions: Are their leaders really guided by the interests of their own nation or are they just the puppets of outside powers? How independent are they today as a state and as a nation?

Why are they silent on these issues? Why do politicians always enjoy immunity? It is time for theirs leaders and the political parties to provide proper answers to the people.

I come straight to the point. Nationalism has justifiably an important influence in domestic politics and in determining relations between states. It provides a moral basis for the existence of states within the international system. Nationalist issues have provoked people of Nepal many times in the past, and today Nepalese nationalism is reflected in strong anti-Indian sentiments felt by their people. Many resent domination from the South in every aspect of their political development. New Delhi’s frequent interference in their internal political affairs is made to seem normal today because of the double standards of some of theirs political leaders. Critics argue that if those leaders had not relied on India for their own personal political advancement, Indian encroachments would not have been as severe as they have been. If such criticisms and rumours are true, people deserve explanations from those politicians.

There have been many worrying incidents in the past, but I wish to cite only a few recent examples here. Before the sad demise of their historic Constituent Assembly, it was alleged that a diplomat in the Consulate General of India’s office in the Tarai low land town of Birgunj, one of the major cities of Nepal, encouraged Madhesi politicians (Political Parties based in the Terai) to ‘create a storm’ in opposition to a recent pact on State restructuring. The diplomat urged the political leadership of the central Tarai to instigate a protest in support of the Madhesi people. Critics argue that the creation of Madhesi-based parties, the Madhesi movement and the Madhesi agenda are directly linked to India’s long-term strategic design for Nepal. Some of their major political parties showed concern and sought clarification from New Delhi, but mysteriously their protest, if any, was but superficial while the other parties remained conspicuously silent on the issue. Now all is silent and forgotten. The government of Nepal officially neither bothered to investigate the incident nor sought to identify who was responsible for the incident in Birgunj. Could it have been the Nepali Congress Party, the Maoists or the Madhesi leaders themselves? This recent incident is sufficiently serious to provide a very big question for them to think about today: are they really as free an independent sovereign state as they should be?

Prime Minister Baburam Bhattarai himself has often been blamed for being Delhi’s keenest stooge ever. It is alleged that he was elevated to the Prime Ministerial chair with open support from India as part of that country’s ‘Guinea Pig Republican Experiment’ in Nepal. However, he has never sought to provide any justification or denial regarding this issue. Is it not time morally for him to offer some rational justification? Otherwise should his right to remain in the highest public position in their country not be questioned?

The greatest attack, however, on Nepal’s sovereignty comes from the frequent border encroachments by Indian forces. They hear time and again in the news that Indian armed police forces have terrorised Nepali people living in the border area. Without permission they enter their country with weapons and threaten their people. Every day they read that their people suffer from these kinds of atrocities, but they seem to do nothing about it. Why are the people of Nepal so helpless? What is government for? There are rumours every day that India does not respect the independent status of their country. It interferes excessively with their internal politics, which appear now to be guided by Delhi alone. Why is this happening? Why is the oldest independent country in South Asia so helpless today? Who is responsible, and why do they not look for proper solutions?

Promoting Autonomy

Their loss of self-esteem and self-respect may be due entirely to the ‘do as they are told’ culture adopted by their politicians. On any national issue of importance, it seems that they can no longer make decisions on their own. Their greatest failure may be due to the fact that some of their politicians are obsessed by the politics of the ‘chair’ on which they spend much of their valuable time. It seems that they may be too ready to compromise in order to hold on to power: they cease to work solely for the nation’s good. As they understand nothing except power why should they worry about the people and the nation?

No nation can survive as a foreign poodle. Protecting Nepal‘s right to autonomy will entail change and modernization within their democracy, strengthening thus the functioning of both state and society. Those ways alone will the nation be able to provide, for its citizens and their progeny, security and safety as well as status and prestige. At the same time there must be a strong commitment to respect, protect and fulfil individual rights within a free and fair society. It is vital that state policy is aligned to human rights in order to maintain its stability and self-control.

As they are seeking now to re-define and re-structure themselves politically, socially and economically on the way to making their society more inclusive and accountable, they have a golden opportunity to re-visit, re-analyse and re-assess their foreign policies and diplomatic relationships. They should seek to preserve the best of the past and abandon the worst. Experience shows that leaders and politicians talk and make vague promises but seldom react forcefully to what they see and even talk about. Their great need now is to find a united voice and a single policy on major issues that can unite their political parties and civil society alike.

National identity has been described as ‘fundamentally a matter of dignity’. It is revealed through the respect that they show to each other and by the way in which they behaves among themselves. Chanting sentimental, nationalistic slogans does little to promote and consolidate their values, their identity and their national pride. Nationality and birthplace naturally give rise to sentiments and emotions, but if the people of Nepal are really to enhance their nationalism and pride, they must become more pragmatic and more visionary.

The politics of compromise and the culture of ‘doing as they are told’ must cease in their country. They as voters as well must learn to be more responsible in the choices that they make. Bad politicians must not be given a chance to reach power, and those elected must reveal to the electors what goes on inside public affairs. Transparency and accountability are essential in politics. Politics should be about talking to and listening to people. Telling the truth earns respect, even when people disagree. It is time now for their politicians to offer rational explanations regarding these various issues so that they can establish a vital fresh beginning for clean and tidier politics in their country.
The quality of leadership is tested in difficult times, and no time is likely ever to be more difficult than the present. The choice is theirs. Nobody should underestimate the capacity of their people, but for their sakes politics must be synonymous with service in defence of the national interest. Theirs leaders must cease prostituting their services for personal gain.

By Dr. Gyan Basnet

Source:  http://www.eurasiareview.com/17062012-nepal-why-is-the-oldest-country-in-south-asia-so-helpless-today-oped/"