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किरात र लिम्बुवान
Kirat Religious Philosophy and Science
DB Angbung
1. Context
We can say that religion is also a mother of science. There is only a thing, which guides and controls the science that is a religion or an ethics. A Culture is a human mind, which influence both science and religion. Culture can protect a religion and religion is a protector of culture. Now, science is being a challenger for religion. If a religion is not scientific and it just follows unscientific traditional norms and values, then the existence of such religion remain no longer. For this, the religion should go by transforming its ideas as the changing scenario of the science and technology. However, it should not lose its main philosophy. It is the religion or religiosity of religion. This article discusses on these subject matters in general understanding for the context of Kirat (Limbu, Khambu, Yamphu, Lohorung, Yakkha, Sunuwar and Dhimal, etc.) religion and culture.
We know very well that the science and technology have made this world very close, quick and narrow. In addition, the so-called developed countries are incorporating their culture through various multinational companies by using the benefit of globalization. We should also be included in this circle eventually. For this, we need to develop our culture and religion very soon. Moreover, we should enter into this globalize world by being equipped with our own cultural and religious products or materials.
2. Religion
There is a popular saying that “Men will quarrel for religion; write for it; fight for it; die for it; anything but- live for it” (Charles Caleb Colton). Therefore, man, the social animal, is also a religious or spiritual being. Religion is a major concern of man. It is one of the earliest and deepest interests of human beings. Religion is universal, permanent, pervasive and perennial interests of man. Man not only, has biological, economic and social needs, but also, what is known as a religious need. He/She has religious quest, which makes him/her to become restless even beyond the satisfaction of his/her basic physical needs.
Religion is not a phenomenon of recent emergence. Its beginning is unknown. It is dateless. The social life of man in addition to its economic, political, philosophical, scientific and other aspects has also the religious aspect. Not only religion has been in existence from the beginning but also it has been exerting a tremendous influence upon other institutions. Religious dogmas have influenced and conditioned economic endeavors, political movements, property dealings, educational tasks, ideological fervors, scientific inventions and artistic developments. Religion, which is based on the cultural needs of men, has added new dimension to human life and human development (Rao: 2005).
Religion is set of beliefs, symbols, and practices, which are based on the idea of the sacred, and which unites believers into a socio-religious community. The sacred is contrasted with the profane because it involves feelings of fear. Sociologists have defined religion by reference to the sacred rather than to a belief in a god or gods, because it makes social comparision possible ( Marshall : 2005). Religion any set of attitudes, beliefs and practices pertaining to supernatural power whether that power rests in forces, gods, spirits, ghosts or demons (Ember: 2003).
In addition, most religions share a common aim to attempt to answer the difficult questions of life. How was the world created? What is the meaning of life? How should we live our lives on Earth? Is there life after death? Why is there suffering in the world? These are the great mysteries of existence that the different religions try to explain.
Since ancient times, people have felt the need for something “extra” in their lives. For many people, this means belief in a spiritual power or beyond the physical reality of the world. This power is often called God. Belief in this power gives special meaning to people’s lives, brings hope and comfort at difficult times, helps people to make sense of the world around them, and gives them a code, or set of rules, for how to behave and live happy and rewarding lives. For many people, their religion or faith is the most important thing in their lives.
Religion is properly a body of practices, together with a set of institutions, which have in common the aim of encouraging human morality and a way of life that is as meaningful as possible.
Origin and Development of Religion
No one knows how religion began. One suggestion is that they were early man’s answer to big questions, which puzzled them. They wondered about the things and events they saw around them. They looked for explanations for rising and setting of the sun and moon. They were frightened by thunder and lightening. They wanted to know what happened to men when they died. They believed invisible gods or spirits were the powers, which made these things, happen. This type of thinking is taken as a fear theory of origin of religion in sociology and anthropology. Some other theories of origin of religion are fetishism, animism, totemism, the functional theory and the theory of the aleatory element.
In ancient times, people explained the world around them as the work of the gods. This helped them to explain how natural events happened, such as the weather, the changing seasons and the movements of the Sun, Moon and planets. They believed that the gods controlled everything in nature and in their daily lives. To keep the gods happy, people said prayers and made offerings and sacrifices. Otherwise, the gods might not send the rain and sun to make their crops grow and, without crops, they could not survive. Gradually, as people began to share and spread their religious beliefs and rituals, the idea of organized religion started to grow.
Religious Holy Places
Special places were established where men talked to the gods. Some wise men became messenger of the gods, and looked after the holy places. They taught people how to please the gods. People also began to believe that there was another life after death and they looked for ways to achieve this. But, now days, these holy places have not just remained as in the past. People are also establishing new and small holy places for their cultural or religious sake. Such holy places are becoming the place for meeting, gathering and celebrating special occasions organizationally. In the case of Kirat people and their Kirat religion Mangesbung Larumba Ilam, Takmibhung(Hattiwan) Lalitpur, Senchhei Faktanglung and Mukumlumg Taplingjong; Yasok, Silauti, Sehonamlang and Pheden Pa:nthar; Menchhyayem, Meyanlung, Thakchhotlung, Chijiling and Poklabang Terhathum, etc. are the holy places.
Religious Organization and Institutions
Most early men lived and traveled together in very small groups. Even though they had to struggle to survive, their lives were simple. However, as tribal societies developed and people started living together in greater numbers, their lives became more complex. It became necessary to make rules so that they could live peacefully together. Many of these rules concerned man’s relationship with the gods and most men tried not to break them, because they did not want to make the god angry.
Religious organizations depend upon beliefs, knowledge, and training to exercise influence upon their members. Religious belief is the cognitive aspect of religion. It tries to explain the nature and origin of sacred things. It assumes that the sacred things do exists. It tells us what this world is like, what kinds of creatures inhabit it, and what their history and present interests are. It gives us information about the universe, creation, life and death, future of the world and such other deep but subtle matters. It also tells us how the world is related to the one we actually live in. It tells us what the nature of sacred object is and how these objects relate to the super empirical world.
Many societies have a wide range of institutions connected with religion and a body of special officials, with forms of worship, ceremonies, sacred objects, tithes, pilgrimage and the like. In modern civilized societies, religious leaders have developed elaborate theories or theologies to explain man’s place in the universe. Religion is closely associated with morality and has elaborate rules of conduct.
There were not formal religious organizations in the past. In the due course of time and circumstances, such organizations have been established formally. It is a need and demand of this time and condition. If we cannot institutionalize any our religion and culture then it will not exist any longer. For this, we can see now, so many religious and cultural organizations are established. Among them all, a formal established organization mainly for Kirat Religion is Kirat Religion and Literature Upliftment Association, 1979.
Religious God and Teacher or Leaders
At the centre of many religions is the belief in a supreme power, often called God, who created the world and watches over it. God cannot be seen but is everywhere, eternal and unchanging. Living as God wishes and showing devotion to God are very important aspects of people’s religious lives.
Other religions are based on a belief in many gods or spirits, or use the example of religious teachers as a guide. Buddhists, for example, follow the Buddha’s teachings but do not worship him as God or a god. They honor him as a very special human being who showed them a way of living their lives to achieve peace and happiness.
In the case of Kirat religion, both of above mentioned belief in supreme power and a belief in many gods or spirits, or use of religious teacher as a guide is in practice. God Tagera Ningwabhu Mang and Goddess Yuma and Theba are also worshipped in Kirat religion and culture. Khambu people addressed them as Sumnima and Paruhang. In kirat religion and culture, especially reference to Limbu ethnic group, there are various religious and cultural teacher or leaders. According to Kirat Mundhum collected and written by late historian Iman Sing Chemjong; Muhigum Osngsy, Phejikum Phedangma, Sawala Samba, Yebhung Yeba, Yebhung Yema, Sapmundhum- Yepmundhum Sam/Saba, Sawanding Sida Saba and Tutu Tumyahang are the religious and teacher or leaders. Some people also named them some how different ways. However, the persons and their works are same. These eight kinds of teachers’ duties are also different bur are complementary. We clearly find here a work division among them for the conduction of society and culture. All of them are specialist for their role or field. Among these eight teacher or leaders, we see that the first one Muhigum Ongsy’s rloe is very vital. He/She is the main leader or teacher. He/she should teach and guide all of others for all aspects by knowing the knowledge through thinking, observation, praying and meditation. Great teacher Late Falgunanda and existing Atmananda Seing are regarded and respected as the Muhigum Osngsies. Second important role goes on to last one, he/she or they are Tutu Tumyahangs. Tututumaya Hangs are general peoples, without whom no religious ritual or cultural activities can be performed. In one way, those general people or Tutu Tumyahangs are the teachers of all who can observe and guide all of others. So, all of them should be cared and uplifted equally to protect and promote this religion and culture meaningfully.
Religious Sacred Texts
Sacred texts, or scriptures, play a central part in many religions. They help to teach people more about their faith and provide guidance about how people should live their lives according to the wishes of God or the gods. Some texts are believed to have been communicated directly by God and are treated as the direct word of God. Others tell the story of the lives of religious teachers and explain their teachings. These texts are treated with great reverence and respect. They are studied and read as part of worship, festivals and celebrations, and in private to provide guidance and support. Many of these texts were at first learned by heart and passed on by word of mouth before eventually being written down (Microsoft Encarta: 2006). The Samjik Mundhum is a religious sacred text in Kirat religion. Most of teachers or ritual performers say this Mundhum by heart/mouth without the text. In the past, it was not in written form. But, we can get it in written forms too. This texts or Mundhums are also separate according to the duty of seven teachers. Last one, Tuttu Tumya Hang generally knows all about the Mundhum to observe and help those seven teachers.
Religious Worship, Ritual and Festivals
Religious ritual is the practical side of religion. Ritual refers to symbolic actions concerning the sacred. Each religion has its own rituals, ceremonies and festivals. These help to mark important times of the year, events in a religion’s history or special times in a person’s life, such as his or her birth or death. These times are occasions for people to get together to share their faith, celebrate happy events and comfort each other in times of difficulty.
Chasok Tangnam, Walihang Tangnam, Kacfekwa Tangnam, Khibekwa Yo:kwa Tangnam, and Sisekpa Tangnams are main festivals of Kirat Religion and Culture. Despite these, Birth days of Muhigum Ongsy Falgunanda and Atmananda Seing are also celebrated auspiciously. Similarly, the birthday of Martyr Sirijanga and Historian Iman Sing Chemjong are also celebrated favorably.
Function of Religion
Religion provides religious experience, recreation and peace of mind. It promotes social solidarity, unity and identity. Religion is an institution, which conserves the value of life. It explains individual suffering and helps to integrate personality by enhancing self-importance a person. It also functions as an agent of social control.
Religion has helped to civilize and educate. It has made some men kinder, gentler, more understanding and more willing to help each other (Bates: 1979). It also gives an identity for human beings. Religious activates become the indirect ways of protecting, promoting own cultural, literary and artistic awareness upraising job. In the issue of Kirat religion, a religious person can know his/her mother language, script, Mundhum, history and culture very well rather than others who don’t care for this religiously or culturally.
Matter of Secularism
In generally felt that the growth modernism and modern civilization has affected religion, its function and the religiosity of the people. Developments in the fields of science, technology and education have also adversely affected religion and traditional functions. There is a growing trend towards secularism and secularization today (Rao: 2005). However, the secularism should not mean the activities quite far from as well unrelated to the state mechanism. It means, it should be equally important for all religious norms and values, not only one. All religion and religious institutions can contribute to the nation for its well-being but the considerable case is that the nation should not treat to only one religion, culture and religious institutions or organizations.
3. Science
In the most general terms, science is a body of knowledge concerning the physical nature of reality, together with a methodology that time has proven effective as the single best means of resolving questions concerning that reality.
Science cannot tell us anything about the nature of a meaningful life, or about the nature of morality. No scientist can be certain whether there is a God or not, particularly if God is conceived as being an entity with an existence outside of what we know as physical reality.
In ancient times, the world seemed full of terrors. Lightning bolts hit the Earth, strange signs appeared in the sky and diseases spread invisibly across the land. People explained the world with stories of monsters and demons and angry gods. However, there was no way of knowing whether the stories were true. They brought no knowledge that people could build on. The growth of science has helped us to understand the world much better. Not only that, it has also helped us to understand the religion and culture in better ways.
The Nature of Science
Science tries to explain the world in ways that can be tested. In place of blind belief, it uses evidence and reason. Nothing is taken for granted. The discoveries of science are often quite startling, and very different from what our common sense tells us.
Scientists study the world by making observations and doing experiments. They note the patterns that they see in the way things behave. They describe these patterns using mathematics.
To explain what they observe, scientists develop theories. These are based on what we already know, but the greatest theories have been very imaginative. We need imagination and a sense of wonder to stand back and see the world in a different way. Here, science means, we should understand both social and natural or pure sciences.
Testing and Use of Science
A theory should not just explain what we see. It should also predict what might happen or what we might see if the theory is true. Then scientists can test the predictions using carefully designed experiments or observations. Devising good experiments also needs much thought and imagination.
All of science is open to questioning and checking. Scientists question theories and test their predictions. They question how experiments were designed and how they were done. They check whether they get the same results, and decide whether they would draw the same conclusions from the results. Other scientists look at all new work by scientists before it is published. This is called peer review. Once it is published, many others can read it, check it and question it. The core of science has been so thoroughly tested and built on that we can be confident about it. Over time, science has increased our knowledge of the world enormously.
In religion too, such kind of culture should be established at least as what is there in social science for its practicality.
Scientific discoveries have been used to develop medicines, electric lights and telephones. Many good things have resulted from the use or application of scientific knowledge. But, that knowledge has also sometimes been used for the wrong purposes: to hurt and kill people, through poison gas and the terrifying power of the atom bomb. It is up to us whether we use our knowledge of the world for good or harm.
Science Today
Science has changed our view of the world completely. Grass and water and sunlight, and the black depths of the night sky, are all far richer than they seem. There is much still to learn. There are hints of the existence of other universes, and other dimensions of space close to us that we cannot see and cannot reach. The world revealed by science is proving to be vast, many layered and beautiful. In one sense, we have left the angry gods and demons far behind (Microsoft Encarta: 2006). The religion and culture of this twenty-first century should also not go very far away from the experiment of social or pure sciences. If we don’t do so, then this saying of Oscar Wilde will be true that “Religions die when they are proved to be true. Science is the record of dead religions.”
Religion and Science
As Albert Einstein said, science without religion is lame and religion without science is blind. So, Whether the discoveries of science had disproved the concept of religion and whether science alone would be sufficient to explain all the riddles and mysteries of the universe.
There are two major opinions regarding the relationship between science and religion: religion and science are mutually conflicting, and science and religion are not mutually opposing (Rao: 2005).
The relationship between religion and science takes many forms as the two fields are both broad. They employ different methods and address different questions. The scientific method relies on an objective approach to measure, calculate, and describe the natural, physical, material universe. Religious methods are usually more subjective, relying on varying notions of authority, ideas believed to have been revealed, intuition, belief in the supernatural, individual experience, or a combination of these to understand the universe.
Historically, science has had a complex relationship with religion; religious doctrines and motivations have sometimes influenced scientific development, while scientific knowledge has had effects on religious beliefs.
Science regards as “scientific” only the facts established through empirical methods. Therefore, assertions not established through observation and experiments are but theories or hypotheses.
4. Philosophy
Philosophy is regarded as “love of wisdom”. It is rational and critical inquiry into basic principles. Philosophy is often divided into four main branches: metaphysics, the investigation of ultimate reality; epistemology, the study of the origins, validity, and limits of knowledge; ethics, the study of morality and the good; and aesthetics, the study of the nature of beauty and art. The two distinctively philosophical types of inquiry have been described as analytic philosophy, the logical study of concepts, and synthetic philosophy, the arrangement of concepts into a unified system.
As used originally by the ancient Greeks, the term ‘philosophy’ meant the pursuit of knowledge for its own sake. Philosophy comprised all areas of speculative thought and included the arts, sciences, and religion. As special methods and principles were developed in the various areas of knowledge, a specific philosophical aspect separated one from another, with each concerned to answer the most basic questions about the field. This gave rise to the philosophy of art, of science, and of religion. The term “philosophy” is often popularly used to indicate a set of basic values and attitudes towards life, nature, and society- thus the phrase “philosophy of life” (Microsoft Encarta: 2006).
Philosophy also has something in common with religion. Here the common ground is an interest in questions concerning morality and the nature of a meaningful life. Since our knowledge and understanding is never perfect, philosophers, like scientists, urge us to keep the door open to the better understanding that we can often achieve as time goes by. New evidence and stronger arguments often develop as our insight deepens.
In addition to the concerns that philosophy shares with religion, philosophers are also concerned with a great many other issues. These include the nature of ideal governance, questions concerning free will and the nature of the mind, the problem of determining what it is that makes beliefs sound, questions about the nature of mathematics, and the development of aesthetic standards for the arts. In general, if the issue is at once abstract and fundamental, it probably falls within the province of philosophy.
Philosophy of Religion
Philosophy of religion is a critical analysis of the claims of established religions and of religious believers. The principal areas of study within the philosophy of religion include: philosophical proofs for the existence of God; philosophical theology, that is, questions arising from attempts to describe God’s nature; and religious epistemology, which is concerned with the status of the belief that God exists. The philosophy of religion is one of the oldest branches of philosophy, and is intimately related to other branches of philosophical inquiry, most notably logic, metaphysics, and epistemology.
In the Western tradition, most historically important philosophers have made important contributions to the philosophy of religion. In this respect, the philosophy of religion is an inclusive subject that is indexed to neither theism, agnosticism, nor atheism, but is simply concerned with the philosophical analysis of those systems of beliefs and practices that are characterized as religion.
Three main proofs are offered for the existence of a god: the ontological argument; the cosmological argument; and the “argument from design”. These proofs are of interest not only for their rich philosophical history but also as the objects of on-going discussion among present-day philosophers of religion (Stone: 2005).
Philosophical theology is devoted to the exploration of God and of the claims made about God in the various theological traditions. Its range of topics typically includes what are known as the divine attributes. Philosophical theology is also concerned with questions and issues that centre on God’s nature and God’s relation to the world.
Historically speaking, the divine attributes have been defined thus: existence, simplicity, omnipotence, omniscience, and perfect goodness. Existence has been discussed above. When Jewish, Islamic, and Christian theologians and philosophers said that God is “simple” they meant by this that certain things that are true of human beings, animals, and other living things are not true of God. In this sense, divine simplicity can be distilled into the following claims: God is unchangeable; God is not an individual; and God is not created. The claim that God is omnipotent is to say that God can do anything; namely, that God possesses every possible power and ability. Related to this is the claim that God is omniscient. This means that God can know everything that has happened, will happen, and is about to happen. God has infallible knowledge of all past, present, and future events. The last of the divine attributes is the claim that God is morally perfect and is the personification or very object of goodness itself.
Two central problems surround discussion of the divine attributes. The first concerns the coherence of individual attributes. Thus, for example, if God is omnipotent, can God create a stone that is too heavy for him to lift? The second problem concerns what is known as the “compossibility” of the divine attributes, that is, whether or not it is logically coherent to say that God possesses all the attributes at any one time. For example, if God can know everything, do everything, and is goodness personified, it is asked why he does not actively intervene in order to prevent evil from coming about in the world. This is what is known as the “problem of evil”, something that raises a host of difficult issues when trying to reconcile all the attributes of God’s nature.
Another issue which concerns God’s relation to the natural world is that of miracles. A traditional claim of monotheistic religions is that God can intervene in the affairs of the world. A miracle is an event that goes against the perceived or expected laws of nature, say, in turning water into wine. The philosophical questions that stem from the claim that miracles occur are many: for example, what is a miracle, what is it supposed to prove, and by what means is it to be known?
Religious epistemology is concerned with the justification of the belief that God exists. Traditionally, philosophers have argued that the belief that God exists has to be justified in a particular way because it is what is known as a non-basic belief. A basic belief, on the other hand, is a belief that is not dependent upon another belief for its truth. Thus, any belief that is self-evident, incorrigible, derived from the senses, or based on memory is classed as a basic belief. The belief that God exists appears not to fit into any of the above categories, and needs to be justified by external evidence in order for it to be judged true or false. Throughout history, many philosophers have therefore attempted to justify the belief that God exists by marshalling evidence that attempts to make the belief credible.
In more recent times, many philosophers have argued that the above approach is incorrect: that is, that the belief that God exists can be a basic belief and therefore requires no external justification. Further to this, some philosophers have argued that belief in a god can be justified on the basis of certain facts about religious experience. These two new approaches to the issues of religious epistemology have done much to stimulate recent interest in the philosophy of religion.
Another topic that receives attention as part of the philosophy of religion is the issue of religious language, which is concerned with the assessment of the meaning and coherence of theological terms. A further prominent issue in contemporary study is the subject of religious pluralism. This derives in part from an intellectual response to the widespread phenomenon of religious diversity and is concerned with assessing the claims of a particular religious tradition to embody the complete truth. Encompassing topics such as these alongside its traditional subjects, the philosophy of religion takes its place within Western philosophy not just in the domain of the history of philosophy but also in having much to offer in terms of more specialized philosophical speculation. See also Philosophy, Indian; Philosophy, Islamic; Philosophy, Western.
Philosophy of Science
Science has also its own philosophy. The philosophy of science is an investigation into the general nature of scientific practice. The questions considered in the philosophy of science include how scientific theories are developed, assessed, and changed; and whether science is capable of revealing the truth about hidden entities and processes in nature. The subject is as old and as widespread as science itself. Some scientists have taken a keen interest in the philosophy of science and a few, such as Galileo, Isaac Newton, and Albert Einstein, have made important contributions. Most scientists, however, have been content to leave the philosophy of science to the philosophers, preferring to get on with doing science rather than spending too much time considering in general terms how science is done. Among philosophers, the philosophy of science has always been a central subject (Lipton: 2005).
5. Conclusion
Every religion is good that teaches man to be good (Thomas Paine). However, it is not absolute. It is because; the matter of good and bad depends on human mind that is culture or knowledge of people.
Kirat religion and culture indicate or show the glimpses of the Kirat philosophy. Therefore, for this, we need to understand the culture and religion of kirat people in depth. Here, we can say this much that it is a middle way path, humanitarian, life-centric and co-existential philosophy. Kirat philosophy accepts and respects the existence of all individual or aspects as being its time and circumstances to be exist.
A religion without science will just be an illusion and a science without religion will be an allegation to human being. With the proper combination and interaction of such social and natural or pure sciences with the religion, there exist a good philosophy for not only human but also for all animals as well for this earth and nature.
If it cannot be considered, understood and developed in any religion, then unfortunately, the religion becomes a bad way of cheating or exploiting poor peoples. Then after, the popular saying of Karl Marx about religion will come to be true that “religion is the sigh of the oppressed creature, the feeling of a heartless world and soul of soulless circumstances. It is the opium of the people.” And then, faith of life will be lost. Eventually, a life without faith becomes really a dry business.
If a religious philosophy can be developed well, and then it will be a life philosophy or guidelines of all. Then, it can also be taken as the guideline of political philosophy. For this, we need proper educational knowledge, open mind, mutual understanding and hard work with organized ways. No one is perfect and complete in this world even he or she says or shows as so. Here, we also accept and face the postmodern challenge that ‘all human understanding is just interpretation and no interpretation is final.’ However, I see beautiful and possible possibilities on every individual for the way of Kirat religion and culture to own philosophy.
E-mail: db.angbung@yahoo.com
Courtesy: Muhigum Ansimang Falgunanda Souvenir 2007, Kirat Religion and Literature Upliftment Association, Nepal
References
Bates, Sylvia. 1979. Religions of the World. Macdonald Educational, page 6
Chemjong, Iman Sing. 1961. Kirat Mundhum. Champara, Bihar, India .
Ember, Carol R., Melvin and Peregrine, Peter N., 2003, Anthropology. Pearson Education
Jary, Davind and Julia. 2000. Collins Dictionary Sociology, Harper Collins Publishes, Page 514.
Lipton, Peter. “Science, Philosophy of.” Microsoft® Encarta® 2006 [CD]. Microsoft Corporation, 2005.
Marshall, Gordon. 2005. Oxford Dictionary of Sociology. OXFORD University Press. Page 562.
Microsoft® Encarta® 2006 [CD]. Microsoft Corporation, 2005.
Rao, C.N. Shankar. 2005. Sociology, S. Cahnda
Stone, Martin. “Religion, Philosophy of.” Microsoft® Encarta® 2006 [CD]. Microsoft Corporation, 2005.
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Saturday, December 15, 2007
‘संघीय लोकतान्त्रिक राष्ट्रिय मन्च’ को प्रेस्-विज्ञप्ती
संघीय लोकतान्त्रिक राष्ट्रिय मञ्चको समन्वय र सम्बद्ध संगठन संघीय लिम्बुवान राज्य परिषदको नेतृत्वमा लिम्बुवान स्वायत्त राज्य प्राप्ति र लिम्बुवानबासी जनताको मुक्तिको आन्दोलन निर्णायक मोडतर्फअघिबढिरहेको छ । स्वायत्त राज्य प्राप्ति र जातीय मुक्तिका लागि मञ्च र परिषदहरूको एकता अनिवार्य शर्त हो । संघीय लिम्बुवान राज्य परिषदका केही व्यक्तिहरूले प्रेस विज्ञप्ति मार्फत प्राविधिक र व्यक्तिगत असन्तुष्टिको कारण देखाई जातीय मुक्ति आन्दोलनको मुलधारबाट विचलित हुन खोजेको कुरा पत्र-पत्रिकामार्फ् जानकारीमा आएको र यस्ता कार्यकलापले मुक्तिकामी जनतामा केही अन्यौलता छाउन सक्ने भएकोले संघीय लोकतान्त्रिक राष्ट्रिय मञ्च, सम्बद्ध संगठन संघीय लिम्बुवान राज्य परिषद तथा जनसंगठनहरू संघीय युवा मञ्च, संघीय विद्यार्थी युनियन र संघीय भोलन्टियर्स मुलधारमा रही एकताको पक्षमा उभिएको कुरा अवगत गर्दछौं । साथै, संगठन र आन्दोलनको सञ्चालनमा बेला बखत देखापर्ने यस्ता प्रवृत्तिले जनतामा मनोवैज्ञानिक रुपमा असर पार्ने र प्रतिगामी तत्वहरूको चलखेल हुनसक्ने र राजनीतिक लक्ष प्राप्ति अझ टाढा हुने भएकोले संघीय लोकतान्त्रिक गणतन्त्र नेपालमा जातीय तथा भाषिक स्वायत्तता चाहने सम्पूर्ण मुक्तिकामी जनताहरू सचेत र संवेदनशीन हुन पनि आग्रह गर्दछौं । कुनै पनि संगठनभित्र आन्तरिक रुपमा आउने मत-मतान्तरहरूलाई लोकतान्त्रिक मूल्य र मान्यता अनुसार संगठनभित्रै समाधान गरेर जानुनै उत्तम विकल्प हुने भएकोले यसरी मञ्चबाट अलग हुन चाहने परिषदका मित्रहरूलाई स-सम्मान वार्ता र छलफलमार्फ् समस्याको समाधान गरेर पुनः संगठनमा फर्की आवद्ध हुन हार्दिक आहृवान गर्दछौं ।
धन्यवाद !
……………….. …… …………. ………………….
डी के बुद्धिष्ट तामाङ —— राजकुमार नाल्बो —– लासिम् पालुङ्वा
— अध्यक्ष ——————- अध्यक्ष —————– अध्यक्ष
संघीय लोकतान्त्रिक राष्ट्रिय मञ्च संघीय युवा मञ्च संघीय विद्यार्थी युनियन
संयोजक
संघीय भोलन्टियर्स
मिती: २०६४।०८।२८
Courtesy: www.limbuwan.blogspot.com
Posted by Mennisam Yapmi at 18:43:47 | Permalink | Comments (1) »
Friday, December 14, 2007
लेख: लिम्बू संस्कृतिमा राजनीतिक संस्कार
डीबी आङ्बुङ
१. सन्दर्भ
विगतमा नेपाली राजनीतिको आवाद गरेर राज्य सञ्चालन गरिरहेको बेला अरुको आँखीडाही लागेर शासन सत्ताबाट हत्याइएपछि युगौंपश्चात् पुनः आदिवासी जनजातिहरू जागेको बेला हो- आज । आज धेरै समयसम्म विविध षडयन्त्रपूर्वक र योजनावद्ध ढङ्गले नेपालको राजनीतिबाट पाखा पारिएका बहुसङ्ख्यक आदिवासी जनजातिहरूमा बल्ल राजनीतिक जागरण आएको छ । यस सन्दर्भमा पछि आएका जात-समुदायहरूले यो भूमिमा पछि ल्याएका राजनीतिक दर्शन र संस्कारभन्दा पनि यहीको ढुङ्गा, माटो र हावा, पानी तथा त्यसले विकास गरेको संस्कार संस्कृतिअनुरुपको आफ्नै मौलिक राजनीतिक संस्कार वा दर्शनको खोजी र अवलम्बन गर्नु आजको आवश्यकता भएको छ । यसरी विकास गरिएको राजनीतिक दर्शन र संस्कारले मात्र अब नेपाललाई साँच्चिकै स्थायी शान्ति र दिगो विकाससहितको नयाँ नेपालमा रुपान्तरण गर्नसक्दछ । जो आफ्नो संस्कृति प्रति सचेत र जानकार छैनन् तिनीहरू राजनीतिको माथिल्लो ओहोदासम्म अरुलाई लिस्नो बनाउँदै पुग्ने संस्कार छ । यसरी शासनसत्तामा पुगेका नेतृत्वबाट हामीले के आसा गरेका हुन्छौं र आखिरमा के पाउँछौं - राजनीतिलाई एउटा संस्कारमा ढालेर संस्थागत गर्न सकिएन भने वा संस्थागत गरेर संस्कारगत गर्न सकिएन भने यस्तो राजनीतिले देश र जनतालाई मुक्ति दिलाई समुन्नतिको मार्गमा लैजानको सट्टा झन झन समस्याको भासमा मात्र भसाउँदै लैजान्छ । आफ्नै संस्कार संस्कृतिभित्र पनि राजनीतिक संस्कारको विकास गराउने अमूल्य संस्कारगत निधिहरू यहाँका आदिवासी जनजातिसंग छन् । अहिले ती निधिहरुको अध्ययन र बुझाइको खाँचो छ । आजको अवस्थामा संस्कृति र संस्कारसंग समायोजन नगरिएको राजनीति वा सामाजिक कार्य कुनै पनि सफल र स्थायी हुनसक्दैन । हिजोसम्म संस्कारगत कुराहरूलाई बाधा वा अवरोधका रुपमा लिइन्थ्यो । त्यसले गर्दा समस्या र सम्भावनाको पहिचानै हुनसकेन । समस्या र सम्भावनाको सही पहिचानै नगरीकन गरिएका समाधान र किकासका कार्यहरू सफस र स्थायी हने त सम्भावनै रहेन । आज हामी त्यही गलत विचारको पासोमा परेकाछौं । अझैपनि यस्ता आधारभुत सवाहरूमा ध्यान नदिई दगुर्ने हो भने
जीवनभर दगुरेर अमूल्य समयलाई खर्चिंदा पनि आखिरमा हातलागे शून्य नै हुने कुरा पनि निश्चित छ ।
राजनीतिको विषयमा आजसम्म अपनाइका दर्शन र गरिएका बहसहरूको जरा पहिल्याउँदा प्रायः सबै सवालहरू भारत र चीन वा पश्चिमा देशहरूको उपयोगिता नष्ट भएका विचार वा संस्कारहरूको मात्र अनुकरण गरिँदै आइएको छ । अब के हामीले आफ्नै राजनीतिक दर्शन र संस्कारको खोजी, पहिचान वा निर्माण गर्दै अवलम्बन गरेर अघि बढ्न सक्दैनौं - त्यो संस्कार विशिष्ट र अनुकरणीय होस्, यस्तो संस्कारको खोजी गर्नु हाम्रो कर्तव्य हो । त्यसका आधारहरू हाम्रै पूर्वीय दर्शन, आफ्नै संस्कार-संस्कृतिका मूल्य-मान्यताहरूबाट राजनीतिक संस्कारको विकास गर्दै सबै जनताको मन जितेर जान सक्नुपर्ने भएको छ । यस विषयमा बहस र प्रयासको थालनी हुन्छ कि भन्ने ध्येयले यो कोसिस गरिएको हो ।
२. संस्कार/संस्कृति
कुनै पनि कार्य जसलाई धार्मिक अर्थमा पवित्रता र अपवित्रताको रुपमा स्थापित गरिन्छ भने त्यसलाई संस्कार वार्कर्मकाण्ड भनिन्छ । प्रतीकसंगको सम्बन्धमा स्थापित गर्न गरिने शारीरिक कार्यकलापलाई पनि कर्मकाण्ड वा संस्कार भनिन्छ । संस्कारगत कार्यहरू सन्ततीहरूमा सांस्कृतिक एवं परम्परागत माध्यमले प्रसारण हुँदै आएको हुन्छ । संस्कारगत अवसरहरूलाई सामाजिक अवस्थाको रुपमा पनि लिइन्छ, जुन पृथक र उत्सवमय पनि हुन्छ । कुनै संस्कारहरूले समाजमा रुढीवादीता वा त्यससंगसंगै रहने शक्तिको रुपमा पनि कार्य गर्दछ । तर, पनि यी कार्यकलापहरू सामाजिक, राजनीतिक र सांस्कृतिक व्यवधानको रुपमा पनि खडा भइदिन्छन् । जीवनचक्रीय संस्कारहरूले साधारण र जटिल किसिमको दुवै
समाजमा त्यस समाजलाई निरन्तरता दिन उत्तिकै महत्वपूर्ण भुमिका खेल्दछ । मानव शरीरको वृद्धि र विकाससंगै विभिन्न कर्मकाण्डहरूको सञ्चालन हुनु सबै मानव समाजको चारित्रिक विशेषताहरू हुन् र यसको लागि सामाजिक नियन्त्रण र व्यवस्थाको खाँचो पर्दछ । जीवनचक्रीय संस्कारहरू शारीरिक परिवर्तनलाई सामाजिक रुपमा र्सार्थक र महत्वको बनाउने क्रममा आधारभुत आवश्यकता हुन्छन् । यस्ता जीवनचक्रीय संस्कारहरू नवजात शिशु वा नयाँ सदस्यलाई परिवारमा सामेल गर्न र मृतकलाई
परिवारबाट पृथक गराउन दुवै अवस्थामा प्रयोग हुन्छन् । संस्कारगत कार्यहरू वर्तमानमा सामाजिक जीवनका सबै क्षेत्रहरूमा विद्यमान देखिन्छन् । यो एउटा यस्तो आधारभुत माध्यम हो, जसबाट व्यक्ति र समूह दुवैले आफ्ना आइपरेका समस्याहरू सामाजिक अस्तित्वको पवित्रता र अपवित्रताको पक्षबाट समाधान गर्दछन् । त्यसैगरी, कुनै समाज वा समुदायमा स्थापित व्यवहारको तौरतरिकाहरूलाई रीतिथिति भनिन्छ । नियमित सामाजिक अभ्यास वा र्सवस्वीकृत व्यवहारिक नीति-नियमहरू जुन अनौपचारिक रुपमा सञ्चालित हुन्छन् र यसले कुनै सांस्कृतिक समुदायलाई अर्कोबाट पृथक देखाउँछ भने त्यसलाई पनि रीतिथिति भनेर बुझ्न सकिन्छ ।
३. राजनीति र राजनीतिक संस्कारः
राजनीति शास्त्र राजनीति र सरकारको अध्ययन वा विज्ञान हो । राजनीतिले परम्परागत संस्कार-संस्कृति र मूल्य मान्यताको आडमा समाज व राष्ट्रलाई व्यवस्थित र न्यायपूर्ण रुपमा सञ्चानल गर्न आवश्यक अनेक नीति नियमहरूको निमार्ण र लागू गर्ने गराउने गर्दछ । आजसम्म यो नीति निर्माणको तहमा जुन जाति वा समुदायको पहुच रह्यो उसले आफ्नै धर्म-संस्कृतिको जगमा नीति-नियम वा विधि-विधानहरूको निर्माण गरी राज्य सञ्चालन हुँदै आएको छ । राजनीतिक प्रणालीभित्रको मूल्य, मान्यता र विश्वासहरूलाई राजनीतिक संस्कार भनिन्छ । सधैँ यो विश्वास गरिन्छ कि विशेष राजनीतिक संस्कारको निर्माण लामो अन्तरालको ऐतिहासिक विकास र यसको विशेष चरित्रले निर्माण गर्दछ । कुनै पनि व्यक्ति, जाति वा समुदायको संस्कारले राजनीति गराइका संस्कृतिलाई प्रभाव पार्दछ, त्यसैलाई राजनीतिक संस्कार भनिन्छ । यही प्रक्रियाबाट नयाँ राजनीतिक संस्कारको विकास पनि हुदैजान्छ । त्यो व्यक्ति, जाति वा समुदाय जोसंग आफ्नै खालको पृथक संस्कार हुँदैन र भएपनि त्यसबाट निर्देशित हुन सक्दैन उसले आफ्नो राजनीतिक संस्कारलाई अरुको भन्दा कुनै विशिष्ट किसिमको बनाउनै सक्दैन । यस्तो अवस्थाम सदैव सही राजनीतिक संस्कारको समस्या खड्किरहन्छ । यस्तो अवस्थामा त्यस व्यक्ति वा जाति आफ्नो राजनीतिबाट केही नयाँ कुराहरू सिक्न सक्दैन । सदैव ऊ अर्कै संस्कार संस्कृतिको पिच्छलगु वा भरौटे मात्र भइरहेको हुन्छ । मानिसले आफ्नो विचार र संस्कारलाई प्रत्येकपल नयाँ नयाँ सोचले नवीकरण र रुपान्तरण गरिरहनु पर्दछ । मानिसको सोचले संस्कारलाई र संस्कारले सोच वा विचारलाई प्रभाव पारिरहेको हुन्छ । त्यसैले, प्रत्येक राजनीतिज्ञ तथा सामाजिक कार्यकर्ताहरूले आफ्नो र अरुको पनि संस्कार-संस्कृतिबारे ज्ञान राख्नु अत्यावश्यक हुन्छ । उसले अरुको संस्कृतिलाई घृणा र उपेक्षा गर्नुको सट्टा त्यसबाट नयाँ कुराहरू सिकेर आफू पनि रुपान्तरित हुन सक्नुपर्दछ ।
४. संस्कृति र राजनीतिको सम्बन्ध
राजनीतिविनाको संस्कृति बाँच्न वा अस्तित्वमा रहन सक्दैन । संस्कृतिविनाको राजनीति चल्न वा टिक्न सक्दैन । नेपालको सर्न्दर्भमा आदिवासी जनजाति संस्कृतिहरू आजसम्म राजनीतिविनाको संस्कृकितको रुपमा रहे । यसरी राजनीतिको छत्रछायाँ नपाएपछि कतिपय आदिवासी संस्कृतिहरू लोप भए त कति विकृत वा हिन्दूकृत भए । यसरी नै नेपालमा हिन्दू धर्मसंस्कृतिले लामो समयसम्म राजनीतिको मलजल पाइरहृयो र आज पनि यो संस्कृतिको हावी छ, हरेक क्षेत्र र पक्षमा जरा गाढेको छ । कुनै पनि संस्कृति अस्तित्वमा रहन यसले स्थानीय पर्यावरण वा प्राकृतिक नियम, राज्यको राजनीतिक शासन व्यवस्था र विश्वको सांस्कृतिक आक्रमण वा हस्तक्षेपबाट संघर्ष गरी बचेर अस्तित्व कायम गर्दै जानु पर्दोरहेछ भन्ने ज्ञान आजको परिस्थितिले सिकाउँदछ । राजनीति र संस्कृतिको सम्बन्ध निरपेक्ष हुन सक्दैन । तर आज, लोकतन्त्र वा गणतन्त्र पनि बहुसांस्कृतिक चरित्रको हुन आवश्यक छ । ठाउँ , जाति र परिस्थिति अनुसार बेग्ला-बेग्लै वा धेरै संस्कारहरूको समतामुलक प्रतिनिधित्व वा समावेशी स्थान आजको राजनीतिमा हुनुपर्दछ न कि कुनै एकको मात्र वर्चश्व रहोस् ।
५. लिम्बू संस्कार-संस्कृतिमा राजनीतिक संस्कारको खोज
अब लिम्बू संस्कृतिको केही पक्षभित्र केही राजनीतिक संस्कारको खोजी र पहिचान गरिहेरौं ।
क. साप्पोक् चोमेन् -कोखपूजा
लिम्बू जातिमा गर्भमा रहेको शिशुको समेत रक्षाको लागि औपचारिक संस्कार सम्पन्न गर्ने गरिन्छ । सम्भवतः यो लिम्बू जातिमा मात्र रहेको विशिष्ट संस्कार हो । यो अनुष्ठान प्रायः गर्भ रहेको नौ महिनाभित्रमा गर्ने गरिन्छ । यो अनुष्ठान कार्य गर्दा मानवको सृष्टि, गर्भधारण र त्यसले पारेको प्रभाव, अनुभूति वा समस्याबारे रोचक मुन्धुम वाचन गरिन्छ । अब यस संस्कारबाट हामीले कस्तो खालको शिक्षा वा सामाजिक मूल्य मान्यतको पहिचान गर्न सक्छौं त - उहिले आजको जस्तो अनेक अड्डा अदालत वा औपचारिक न्यायालयहरू नभएको बेला यो संस्कारको उपादेयता के थियो त - यसबारेमा अलिक गहन रुपले सोच्दा जो कोहीले पनि केही कुराहरूको अड्कल गर्न सकिन्छ । गर्भधारण र सन्तान उत्पादनका तत्कालीन अनुभव र अनुभूतिहरू आज पनि मुन्धुम्को रुपमा सुन्न पाउनु के कम महत्वको कुरा हो र - उसबेलाको अवस्था आजको जस्तो साइनो सम्बन्धले व्यवस्थित थिएन । बहुपति र पत्नीहरू हुन्थे । विकासको क्रममा जव मानव समाज व्यवस्थित रुपमा सञ्चालन हुन थाल्यो तब कुन सन्तान कस्को हो भन्ने सवालले पनि महत्व राख्नथाल्यो । बेवारिसे शिशुको अस्तित्व संकटमा पर्दै गएपछि गर्भावस्थामै त्यस शिशुको अस्तित्वकलाई उसका पिता र परिवारले औपचारिका रुपमा स्वीकार्नु पर्यो कि परेन त - लिम्बू समाजको सामाजिक तथा साँस्कृतिक मूल्य मान्यताहरू महिला पुरुषमा विभेद
गर्ने खालको नभएकोले गर्भिणी महिलाको सामाजिक प्रतिष्ठा र स्वीकृतिको लागि उनको गर्भको सहर्षस्वीकृति र रक्षाको लागि उक्त परिवार वा पिताले यो गर्भरक्षाको अनुष्ठान सम्पन्न गर्नु आजको वैज्ञानिक र व्यवस्थित समाजमा पनि खेलाँचीको कुरा हो र - यसबाट हामीले राजनीतिक संस्कारको रुपमा आफ्नो व्यक्तिगत वा सांगठनिक उत्तरदायित्व बहनका पाठहरू सिक्ने कि नसिक्ने त - आफ्ना गल्ती वा आफूले गरेको कामको जिम्मेवार आफै हुने कि नहुने - योभन्दा धेरै संस्कारगत शिक्षाहरू यो
संस्कृतिबाट सिक्न सकिन्छ । कसले कति कुरा बुझ्ने वा सिक्ने भन्ने कुरा त ऊ आफ्नो संस्कृति वा सामाविक एवं राजनीतिक दायित्वप्रति कतिको सचेत र उत्तरदायी छ भन्ने कुरामा पनि भरपर्छ ।
ख. जन्म र याङ्दाङ फोङ्मा -जन्म र कोक्रो उठाउनी
बच्चा जन्मिने दखतमा छरछिमेकका महिला-पुरुषहरू आफूले निभाउनु सक्ने भुमिका अनुसार गाह्रो-साँघुरो र आपत- विपतका लागि तयारी भई सहयोग गर्ने कुरा त सामान्य भयो । विशेषतः अनुभवी महिलाहरूले आफूलाई परेको अप्ठ्यालाई सम्झेर सुत्केरीलाई शारीरिक र मानसिक रुपमा साथ र सान्त्वना दिने नै भए । लिम्बू समाजमा बच्चा छोरी भए तीन दिन र छोरा भए चार दिनमा कोक्रो उठाउने -याङ्दाङ्फोङ्मा) संस्कार गर्ने चलन छ । यसो सुन्दा शंका लाग्छ कि लिम्बू संस्कृति विभेदपूर्ण छ कि जस्तो लाग्न सक्छ । तर, मुन्धुम्मा महिलाको जीवनक्रहरू पुरुषको भन्दा केही छिट्टै वृद्धि र विकास भई चल्ने प्रसंगहरू छन् । विज्ञानसम्मत ढंगले हेर्दा पनि पुरुषभन्दा महिलामा केही छिट्टै शारीरिक वृद्धि र मानसिक विकास भई परिपक्व हुने कुरा र्सवविदितै छ । यही विज्ञानको नियम अनुसार पनि पुरुषभन्दा महिलाको संस्कारत चक्रहरू केही छोटो र छिटो हुनुलाई स्वभाविक मान्न सकिन्छ । कोक्रो उठाउनी संस्कार गर्दा फेदाङ्मा वा तुम्याहाङ्ले नवजात शिशुलाई ऊ जन्मेको समाज र संसारको परिचय गराउँछन् । छोरा छोरी दुवैलाई सामाजिक मुल्य मान्यतानुसारको कार्यहरू गर्न कर्तव्यबोध गराउने र आशिष दिने गरिन्छ । यसरी आफ्नै मातृभाषामा बच्चाको नाम जुर्राई दिएर त्यस दिनदेखि त्यही नामले सम्बोधन गरी बोलाउने चलन हुन्छ । फेदाङ्मा वा तुम्याहाङ्ले विभिन्न फूल, जीवजन्तु, पंक्षी र डाँडाकाँडा, खोलानाला वा समुन्द्र आदिको नाम पुकार्दै त्सस्तै सुन्दर,शक्तिशाली, दीर्घायु र विवेकी हुने आशिष दिन्छन् । यही दिनबाट बच्चालाई पवित्र पारी सर्वस्वीकार्य गराइन्छ । यस संस्कारबाट व्यवहारिक वा राजनीतिक संस्कारको शिक्षा लिन खोज्दा, मानिस आफू एक्लै बेसहरा होईंदो रहेछ । हरेक अवस्थामा एकापसको साथ सहयोग चाहिँदो रहेछ । महिला पुरुषबीचमा जति समानता छ है भनेर वकालत गर्दा पनि प्राकृतिक जिम्मेवारी र शारीरिक तथा मानसिक वृद्धि र विकासमा केही पृथकता पनि रहेछ । यसलाई विभेदभन्दा पनि सही पहिचानको रुपमा लिनुपर्ने रहेछ । साथै, मानिस आफू सृष्टिको र्सवश्रेष्ठ प्राणी भएर पनि ऊ केही अपूरो र अधुरो पनि रहेछ । त्यसैले, मानिसले मान्छेबाटमात्र नभएर पशुपंक्षी र कीरा फट्याङ्ग्राको जीवन र आचरणबाट पनि धेरै ज्ञानगुनका कुराहरू
सिक्न सकिँदो रहेछ भन्ने पाठ यी संस्कारले सिकाँदछन् । त्यसैले,राजनीतिक वा सामाजिक कार्यकलापहरू गर्दा आफूमात्र ज्ञानी र सर्वेसर्बा भएजस्तो भइयो भने सही भुमिका निभाउन नसकिने रहेछ भन्ने शिक्षा यस्ता संस्कारबाट पनि पाउन सकिँदो रहेछ ।
ग. माङ्गेन्ना -शीर उठाउनी
यो माङ्गेन्ना लिम्बू जातिहरूले आफ्नै घरपरिवारमा प्रत्येक सदस्यले छ महिना वा वर्षो एकपटक अनिवार्य रुपमा सम्पन्न गर्ने संस्कार हो । माङ्गेन्नाको शाब्दिक अर्थ ‘संरक्षक महिला चेली’ वा ‘दैविक आत्मरक्षा’ भन्ने लाग्दछ । यसमा चेली माइती वा महिला पुरुषको महत्वपूर्ण भुमिका रहन्छ । माङ्गेन्ना चेलीको लागि माइती र माइतीको लागि चेलीको अनुपस्थितिमा अधुरो र अपूर्ण रहन्छ । चेलीको माङ्गेन्ना -शीर) उठाउन माइती र माइतीको शीर उठाउन चेलीको उपस्थिति जरुरत पर्दछ । एक माइतीको लागि उसको ढलेको शीर उठाउन योग्य र पवित्र उसको चेली र चेलीको लागि माइती मात्र हुनसक्दछ । माङ्गेन्ना संस्कार चेली माइती वा महिला पुरुषबीचको अपरिहार्यता र सु-सम्बन्धको प्रतीक पनि हो । यो अनुष्ठान सम्पन्न गर्न फेदाङ्मा वा साम्बाको लागि पनि निकै कठिन कार्य मानिन्छ । उक्त अनुष्ठान गर्दा फेदाङ्मा वा साम्बाले त्यो सम्बद्ध जाति वा थरीको ऐतिहासिक तथा मिथकीय रुपरेखा र चेली माइतीको पवित्र सम्बन्धको मुन्धुमबारे राम्रो ज्ञान हुनुपर्दछ । फेदाङ्मा वा साम्बाले १० लिम्बूहरूको बसाइ सर्राईको मिथक वा किम्बदन्तिको वाचन गर्नुपर्दछ । यो मिथकको सुरुवात मानव जातिको उत्पत्तिस्थल ‘मुनाफेन् तेम्बे’बाट हुन्छ । शीर उठाउनी अनुष्ठान गर्दा फेदाङ्मा वा साम्बाले घरमुली वा अनुष्ठान कर्तालाई उत्साह र आशिष दिने गर्दछन् । येबो वा मैनाम दिंदैं कुनै आपद विपद आई नपरोस्, आँखी डाही नलागोस् भनी आशिष दिने वा उत्प्रेरित गर्ने गरिन्छ । अब त्यस्तो हुँदैन भनेर भरोसा जगाउने गरिन्छ । माङ्गेन्ना आफैमा एकप्रकारले पूर्खा र प्रकृति प्रतिको सम्मान वा आदरभाव व्यक्त गर्ने अनुष्ठान पनि हो । लिम्बू जातिमा वर्तमानको सुख वा दुःख भनेको विगतको कामको फल हो भन्ने कुरामा विश्वास गरिन्छ । यस मुन्धुमले पनि सोही भावलाई इङ्गित गर्दछ । यस माङ्गेन्ना मुन्धुम्को प्रारम्भ सृष्टिको कथा, मानव जातिको उत्पत्ति, विकास र उसको बासस्थानको विकाससंगै हुन्छ । त्यसप्रति मानव जातिको चाखलाग्दो बर्साई सर्राईको परिघट्नाको वर्णन हुन्छ । आखिरिमा मानव जाति आफू बस्ने सुहाउँदो ठाउँमा पुगेर वा रोजेर बस्न थालेको मुन्धुमको वर्णन हुन्छ । यर्सअर्थमा, यो अनुष्ठान उक्त व्यक्ति वा वंशको वंशीय वा ऐतिहासिक रुपरेखा पनि हो । सम्भवतः माङ्गेन्ना मुन्धुमचाहिं मानव जातिको फिरन्ते जीवनसंग सम्वद्ध छ । यो युग वा अवस्था खाद्य सामग्रीको संकलन र सिकारी प्रणालीमा आधारित थियो । लिम्बू जातिले आफ्नो उत्पत्ति तथा विकासको जीवन्त इतिहास यही माङ्गेन्ना मुन्धुमबाट थाहा पाएर अझै पनि अस्तित्वमा छन् । यसैले, उनीहरूको संस्कार, संस्कृति जीवन्त छ । अझै उनीहरूमा आफ्नै खालको जीवनशैली छ । लिम्बू संस्कार र सभ्यतामा यो माङ्गेन्ना मुन्धुम लिम्बू वंशको ऐतिहासिक बसाइ सराइ वा विकासक्रमको गतिविधि थाहा पाउने उपयोगी माध्यम पनि हो । यसरी यस माङ्गेन्ना अनुष्ठान लिम्बूलगायत समस्त मानवजातिकै लागि अनगिन्ती सामाजिक तथा राजनीतिक सस्कारहरूको स्रोतको रुपमा रहेको छ । विशेषतः व्यक्ति, परिवार, समाज र जातिको इतिहास र महत्वबारे यस संस्कारले राम्रो शिक्षा प्रदान गर्दछ । आजको विभेदित समाजमा चेली माइती वा महिला र पुरुषबीको परिपूरक सम्बन्धको सार्थकता र समान महत्व यस संस्कारले सिकाउँदछ । एक व्यक्ति, जाति वा वंशको आफ्नै किसिमको विकासक्रम र इतिहास हुन्छ । यस इतिहासले उसलाई सदैव उत्प्रेरित र सही मार्ग प्रशस्त गरिरहेको हुन्छ । यसबाट हामीले कुनै पनि संघ संगठन वा व्यक्तिगत जीवनलाई सञ्चालन गर्दा पनि त्यसको विकास क्रमको इतिहास, दर्शन र लक्ष्य हुनपर्दोरहेछ । यस्तो विगत,वर्तमान र भविष्यवेगरको व्यक्ति र संस्थाको र्सार्थकता नहुँदो रहेछ भन्ने ज्ञान हुन्छ ।
घ. मेःक्खिम् -विवाह
मानिसले सानो उमेरमा थाहै नपाई टालाटुली बटुलेर खेल्दाहोस् वा भात पकाई खेल्दादेखि नै विवाहको नाटकहरू गर्दै आइएको हुन्छ । जीवनको विहानीभरि साँचेको सपना विवाहलाई लिम्बू संस्कृतिले खेलाँचीको रुपमा मात्र लिँदैन । यो कुरा लिम्बू तरुण-तरुणीहरूले माया-प्रीतिको नृत्य धाननाच नाच्दा नाचको शैली र भनिने गीत पालामको भाका वा भावले प्रस्ट्याउँदछ । लिम्बू समाजमा आफूलाई लागेको कुराहरू ठाडै कसैलाई आघात पर्ने गरी भन्ने चलन थिएन । प्रेमको प्रस्ताव प्रत्यक्ष बोलिले भन्दा पनि ख्याल्लि वा पालामको भाका वा व्यवहारले प्रकट गर्ने चलन थियो । यो चलन अझै पनि छ भन्न नसकिने अवस्था छ । विभिन्न संस्कृतिको प्रभाव र असरले कतिपय संस्कारहरूको अवशेषमात्र बाँकी छन् । कसैको विवाह गर्नु परेमा वा कसैका लागि ‘मेन्छिन्’ वा ‘थाङ्बेन्’ रोज्नु परेमा धनसम्पत्ति भन्दा पनि कूल घरान वा संस्कारलाई हेर्ने गरिन्छ । ऊ कस्तो संस्कार वा बानी व्यहोराले युक्त छ भन्ने कुरा प्रमुख मापदण्ड हुन्छ । ऊसंग पहिले के थियो र अहिले के छ भन्दा पनि सम्भावनाहरू के के छन् भन्ने आधारबाट एकापसलाई मूल्याङ्कन गर्ने गरिन्छ । किरात मुन्धुममा प्राकृतिक वा आत्मिक सुन्दरताको गहन वर्णन छ । सुन्दर सोचले युक्त मानिस सधैं सबैका लागि सुन्दर हुन्छ भन्ने भाव मुन्धुममा पाइन्छ । मानिस पनि सृष्टिकर्ताले संसारलाई सुहाउँदो र सार्थक बनाउन आखिरिमा सिर्जना गरेको हो भन्छ, मुन्धुमले पनि । लिम्बू समाजमा विवाहको लागि केटापक्षबाट प्रस्ताव बढाइन्छ । केटी मगनी मुन्धुममा मानव जीवन र फूल तथा फूलबारीको सुन्दर र अनुपम वर्णन गरिन्छ । प्रस्ताव गरिने केटीलाई सुन्दर फूलबारीको अति सुन्दर र सुवासलेयुक्त फूलको प्रतीकको रुपमा वर्णन गरी उक्त फूललाई टिप्न मागिन्छ । त्यस्तै केटी पक्षका तुम्याहाङको तर्फबाट पनि साविकैको प्रत्युत्तर वा सोधनी हुन्छ ।
प्रस्ताव स्वीकार भएपछि केटाले केटीको पछ्यौरीमा चाँदीको ढक -युप्पारुङ्) बाँधीदिने गरिन्छ । यो ‘युप्पारुङ’लाई विवाहपछिको प्रेम, उत्तरदायित्व र स्वतन्त्रताको प्रतीकको रुपमा लिइन्छ । विवाहमा सहभागी हुने लोकन्दी, माइती र पाहुनापात, च्याब्रुङवादक र खबरदारी बन्दुकेको संयोजनले एक विवाह पूरा हुन्छ । लगन गर्दा वाचन गरिने मुन्धुम, हाक्पारे साम्लोको माध्यमबाट गाइने जीवनको फूल जगाउने अनुष्ठान ‘फुङ्वा चाङ्मा’ र घुन झार्ने ‘थकथाम्मा’ मुन्धुमले साँच्चिकै सुस्ताएको जीवनलाई जगाई दिन्छ र भौतिक शरीरको मिलन गराउँछ र दुइ भिन्न आत्मालाई एकै बनाइदिन्छ । यस्तो सिलसिलावद्ध र कारुण्कि तथा अर्थपूर्ण संस्कारमा हुर्किएका लिम्बू समुदायको राजनीति तथा सामाजिक संस्कार साँच्चै नै सबै समुदायको लागि अनुकरणीय हुनुपर्ने हो । यदि त्यस्तो छैन भने अवश्य पनि त्यही संस्कारको बुझाइमा कमी छ भनेर बुझुनु पर्दछ । त्यस्तो सामाजिक कार्यकर्ता वा राजनीतिक नेताले उक्त समाजलाई सही नेतृत्व र मार्गदर्शन दिनु त के झनै क्षतविक्षत मात्र नपार्देला भनेर ढुक्क हुन सकिन्न । एउटा विवाहजस्तै सामाजिक कार्य वा राजनीति गर्राई पनि एउटा सम्झौता वा विधिको शासन हो । यदि कसैले त्यो सम्झौतालाई तोड्छ र विधिविधानमा चल्दैन भने त्यसमा सामाजिक वा रानीतिक संस्कारको उल्लङ्घन भएको मान्नुपर्दछ । सामाजिक कार्यकर्तालाई समाजले र रानीतिक कार्यकर्ता वा नेतालाई समाज र इतिहास दुवैले नियन्त्रण गरी काबुमा राख्दछ । मानवा समाजमा आफूले गरेको गल्तीबाट कहिल्यै पनि उम्कन सकिन्न । सिकार गरेर भागेको जंगली जनावरजस्तै भाग्न सकिन्न ।
ङ. नाहाङ्मा
लिम्बू जातिमा अत्यन्त मनितो गरिने देवतामा हारारा पित्चम्मा र खाम्बुत्लिङ् नाहाङ्मा हो । यस जातिको आख्यान र मान्यतानुसार पुरुष-माइती) एक्लैले केही गर्न सक्दैन । स्त्री-चेली शक्तिलाई धागो, डोरी, पात, घुङ्रिङ इत्यादिका रुपमा आफूसंग राखिन्छ । यो नाहाङ्मा विशेष गरी घरको मूली व्यक्तिको गरिन्छ । कुनै ठूलो महत्वपूर्ण काम गर्नुअघि सफलता र शुभसाइत वा सौभाग्यको लागि यो अनुष्ठान गर्ने गरिन्छ । यो अनुष्ठान केवल घरको मूलीको मात्र र सबै बयस्क परिवार सदस्यहरूको पनि गरिन्छ । नाहाङ्मा अनुष्ठान प्रायः तीनवर्षो अन्तरालमा गर्ने गरिन्छ । सक्नेले वर्षौपिच्छे पनि गर्नेगर्छन्, गर्न सकिन्छ । यो माङ्गेन्नासंगै पनि गर्न सकिन्छ । यो अनुष्ठान गर्दा घरभित्र सबै ढोका बन्द गरेर भित्रबाहिर नगरीकन सम्पन्न गरिन्छ, कुनै संगठनको बन्दसत्र जस्तो । नाहाङ्मा संस्कार परिवारमा शक्ति प्राप्त गर्न गरिने पुजा हो ताकि सम्पूर्ण कमजोरी वा बाधा व्यवधानहरू परास्त होऊन् । आज यो अनुष्ठानलाई आत्मप्रेरणा वा उत्प्रेरणाको स्रोतको रुपमा लिइन्छ । यस पूजामा बन्दुक, गुलेली, ढाल-खो-), तरबार र भाला आदि हतियार सामग्रीहरूको पनि पूजा वा प्रयोग गरिन्छ । केवल फेदाङ्मा र साम्बाले मात्र यो अनुष्ठान सम्पन्न गर्न सक्दछन् । कुनै अवस्थामा मुन्धुम्मा परेको अस्पष्टता वा दुविधालाई समाधान गर्न भद्र भलाद्मी -तुम्याहाङ्) तथा र्सवसाधारण व्यक्तिहरूको सहयोग लिइन्छ । लिम्बू समाजमा कुनै पनि अनुष्ठान गर्दा फेदाङ्मा वा साम्बासंगै यी भद्र व्यक्तिको पनि आमन्त्रण साक्षी वा सहयोगीको रुपमा गरिएको हुन्छ । यस अनुष्ठानमा मानिसलाई उसको ‘चोःत्लुङ्’ मा पुर्याएर ल्याइन्छ । यो चोत्लुङ्लाई मानव जातिको शक्ति, प्रतिष्ठा र प्रगतिको प्रतीकको रुपमा लिइन्छ । यस संस्कारले लिम्बू जातिलाई बलवान र लडाकू चरित्रको हुन प्रेरित गर्दछ । सामाजिक तथा राजनीतक कार्यहरूका बुद्धि र बल दुवै शक्तिको अपरिहार्यतालाई यस अनुष्ठानले इङ्गित गर्दछ । कुनै पनि महान कार्य सम्पन्न गर्न लासेलुसे पाराले हुँदैन । त्यसको लागि सामर्थ्यवान, आँटी र हातहतियारले पनि सुसज्जित हुनुपर्ने रहेछ भन्ने पाठ यस संस्कारले सिकाउँदछ । कुनै गलत कार्य गरेर शीर ढलेको वा केवल व्यक्तिगत स्वार्थले मात्र उत्प्रेरित नेतृत्वले सफलताको सिँढीमा पुर्याउँदैन । फेदाङ्मा वा साम्बाले चोःत्लुङ्मा पुर्याउन गरेको तयारी वा कसरत, लिएको साथ वा अपनाएको होसियारीपन सबै सबै राजनीतिमा पनि अपनाउनु पर्दछ भन्ने पाठ यसबाट सिक्न सकिन्छ । घरको मुली घरको नेता भएझैं कुनै पनि संघ संगठनको पनि र्सवमान्य नेता हुनर्ुपर्छ, उसले सही नेतृत्व गरेको हुनुपर्दछ । र, अरुले पनि नेताको मान, मर्यादा र सम्मान गर्नुपर्दछ भन्ने शिक्षा पनि यस संस्कारबाट लिन सकिन्छ ।
च. तङ्सिङ् तक्मा
किरात लिम्बू समुदायमा गरिने संस्कार तङ्सिङ्को अर्थ वर्तमानका सन्तति र पूर्खासंगको संयोजन हो । यसलाई लिम्बू समाजमा महत्वपूर्ण अवसरको रुपमा लिइन्छ । यसको शाब्दिक अर्थ, ‘समन्वयको कार्यमा नजिक हुनु, सम्झौतामा पुग्नु वा आउनु अथवा समय र परिस्थिति अनुरुप सही वा सुहाउँदो हुनु’ भन्ने हुन्छ । यसको अर्को अर्थ पूर्खाको बाटोमा हिँड्नु वा त्यसलाई खेद्नु भन्ने पनि हुन्छ । तङ्सिङ तक्मा निश्चित परिवारको पूर्खाले बसाएको वा सुरुवात गरेको सामाजिक एकता, ऐक्यवद्धता र समन्वयको संस्कार हो । यसो गरे राम्रो सम्बन्ध, समन्वय वा एकता रहिरहन्छ भन्ने विश्वास गरिन्छ । यस संस्कार सम्पन्न गर्दा सराप बगाउने -माङ्हुप् वादेम्मा) अनुष्ठान पनि गरिन्छ । यसमा मानव समुदायमा भएको अन्तक्रिर्या र द्वन्द्व तथा त्यसको समाधानको मुन्धुम् पाइन्छ । लिम्बू संस्कृतिमा कसैले अहित वा ‘कु’ गरेमा उसलाई आजीवन नराम्रो होस् भनी सराप्ने मुन्धुम् पाइन्छ । यसरी सरापेको साँच्चै लाग्छ र त्यस्तै हुन्छ भन्ने मान्यता पनि छ । त्यसैले जान अञ्जानम पिता पूर्खाको पालामा लागेको सरापलाई वर्षौपिच्छे बगाउने चलन छ । यसको सार हामीले त्यस्तो कार्य गर्नै हुँदैन जसको कारण कसैलै हामीलाई सरापोस् । यस्ता सराप लाग्ने कार्य गरेमा ऊ मानसिक तनाव वा पीडामा परेर परलोक हुन्छ भन्ने विश्वास पनि छ, यो संस्कारमा । यो तङ्ससिङ तक्मा अनुष्ठानले हामीलाई संस्कारगत रुपमा एकापसमा मिलेर बस्नु, सहकार्य वा समन्वय गरेर कार्य गर्नु अथवा कार्य गर्दा अतीत, वर्तमान र भविष्य सबै काललाई मनन गरेर काम गर्नु भन्ने पाठ सिकाउँदछ । छ. सिमेरिङ -मृत्यु संस्कार लिम्बू जातिहरूको मृत्यु संस्कारका अनुष्ठानहरू एकदमै मार्मिक, हृदयविदारक र अर्थपूर्ण छन् । मृतकको बाँच्न पाउने अधिकार वा उसको मृत्यृको कारणबारे गहनरुपमा व्याख्या-विश्लेषण वा चिन्तन-मनन गरिन्छ । यसको मुन्धुम् मृतकलाई चिहानमा पुरेर बाटोमा र्फकंदै गर्दा कोही मुन्धुमविद्ले भन्छ- आजको यो दुःखदायी घट्नामा हामी सबै इष्टमित्र सहभागी भई सदगत गर्यौं । यो मृत्यु र सदगत्को कार्यप्रति यदि कोही व्यक्तिहरूको चित्त बुझेको छैन वा शंका-उपशंका लागेको भएमा कृपया, त्यो कुरा भन्नु होला । हामी त्यो चित्त नबुझाई वा शंका-उपशंकाको निदान गर्नेछौं । यहाँ कोही त्यस्तो हुनुहुन्छ त -’ भन्ने भावमा सोधनी गरिन्छ । यदि कसैको यो मृत्युप्रति शंका लागेमा वा कसैको कर्तव्य भएको थाहा भएमा अथवा सद्गत गर्राईमा चित्त नबुझेको भएमा यही अवसरमा आफ्नो कुरा राख्न पाइन्छ । यदि त्यस्तो नभए ‘यहाँ हामीमध्ये त्यस्तो कोही छैनौ है भन्नुपर्दछ । यस संस्कारले आजभन्दा हजारौं वर्षअगाडि जुनबेला वर्तमानको जस्तो नियम कानुनहरू थिएन, त्यसबखत पनि न्यायसंगत कार्य हुन्थेछ भन्ने ज्ञान हुन्छ । अन्तिम कर्म बर्खन्तको दिन वा सुद्ध्याँइ - खाउमा) अनुष्ठान गर्दा पनि यही भावको मुन्धुम् भनेर अन्तिम् विदाइ गरिन्छ । यस संस्कारले मानिसको जीवनको महत्वबारे प्रकाश पार्दछ । कोही समस्या वा आपद् विपद्मा हुदा उसलाई बचाउन सथासक्य प्रयास गरियो कि गरिएन भनेर खोजी गर्दछ । मानिसको जीवनलाई खेलाँची सम्झेर कसैको व्यक्तिगत स्वार्थपूर्ण सामाजिक वा राजनीतिक सौदाबाजीमा समपर्ण गर्नुहुन्न भन्ने भाव झल्किन्छ । मानिसको मृत्यु भएझैं विचारको पनि मृत्यु हुनसक्छ । त्यति सजिलै विचारको मृत्यु पनि हुनुदिनु हुन्न । मानिसलाई आपसमा साइनो सम्बन्धले भन्दा पनि विचार र
भावनाले बाँधेको र बचाएको हुन्छ ।
६. किरात दर्शन
किरात लिम्बू संस्कृतिभित्रका केही अंश माथिका कुराहरूले संकेत गर्ने दर्शन मध्यम मार्गीय शैलीको छ । यसले हामीलाई सबैको सामयिक अस्तित्वलाई स्वीकारेर जीवन, समाज र राज्यको सञ्चालन गर्नुपर्दछ भन्ने भाव झल्कन्छ । कुनै पनि अतिवाद वा कट्टरताले जीवन र समाजलाई निरस र निर्रथकमात्र बनाउँदछ । बहु जाति र संस्कृतिको सामाजिक तथा राजनीतिक अस्तित्वलाई स्वीकार्ने बहुसांस्कृतिक एवं सह-अस्तित्ववादी किरात दर्शनको पहिचान र विकास गर्नु आजको आवश्यकत हो ।
७. निष्कर्ष
नेपालमा संघीय राजनीतिको अभ्यास भइरहेको बेला यो राजनीतिक संस्कारको बहसले केही मौलिक दर्शनको उद्घाटन गर्न सक्छ कि भनेर शुरुवात गरिएको हो । किरात लिम्बू संस्कृतिभित्र मात्र पनि यस्ता दर्शनका स्रोतहरू असिमित छन् केवल पहिचान र उद्घाटनको मात्र खाँचो छ । वैचारिक बहस र अन्तर्त्रिया गरौं, यस प्रक्रियाले हामी सबैलाई निखार्दछ र तिखार्दछ पनि । हामीहरू कतिपय सवालमा आफ्नै संस्कार, संस्कृति र धर्म दर्शनभित्र रहेका अनुपम ज्ञानहरूलाइ पहिचान गर्न नसकेर पनि पछि परेका हुन्छौं । अब हामीले आफ्नै संस्कृतिमा पनि राजनीतिक संस्कारहरू खोजेर मौलिक राजनीतिको सूत्रपात गरौं । आफ्नै संस्कृतिकै कठघराबाट अहिलेको राजनीति र राजनीतिक संगठन वा नेतृत्वलाई नियालौं, जोखौं र सही बाटो पहिल्याउँ । यसरी नै अब हामीले किरात धर्मदर्शनको खोजी पनि गर्न बाँकी छ ।
साभारः निङ्वा-सो स्मारिका २०६४
लिम्बू विद्यार्थी मञ्च त्रिभुवन विश्वविद्यालय इकाई समिति कीर्तिपुर, नेपाल
लेख:
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Thursday, December 13, 2007
विजयपुर धरानमा लिम्बुवानको वृहत राजनीतिक भेला सम्पन्न
लिम्बुवान / मंसिर २७
“लिम्बुवानबासी जनताको चाहना- लिम्बुवान राष्ट्रिय राज्यको स्थापना” भन्ने नाराका साथ जातीय आत्मनिर्णयको अधिकारसहितको लिम्बुवान स्वायत्त राज्य निर्माण सम्बन्धी दुई दिवसीय अन्तर्कृयात्मक राजनीतिक भेला विजयपुर लिम्बुवान्मा हालै सम्पन्न भएको छ ।
यही मंसिर २० र २१ गते लिम्बुवानको विजयपुर धरानमा आयोजना गरिएको सो भेलाले धरान घोषणासमेत जारिगरेको छ।
संघीय लिम्बुवान राज्य परिषद्ले आयोजना गरेको सो कार्यक्रममा परिषद्का अध्यक्ष सन्जुहाङ् पालुङ्वाद्वारा अन्तरिम् लिम्बुवान् स्वायत्त राज्य सरकारको खाका प्रस्तुत् गरिएको थियो।
कार्यपत्रउपर टिप्पणी गर्नेक्रममा तामाङ्सालिङ् स्वायत्त राज्य परिषद्का अध्यक्ष डीके बुधिष्टले यस्तो कार्यक्रम् र कार्यपत्र स्वायत्तता चाहने सबै संगठनहरुको सहभागिता र आवद्दताबाट गर्नुपर्ने कुरा बताउनु भयो। परिषद्को उक्त्त प्रयासको सराहना गर्दै अश्यक्ष बुद्धिष्ट्ले तामाङ्सालिङ्बसी जनता अहिले यही अवस्थामै एक्लै समानान्तर सरकारको गठन गर्ने पक्षमा नरहेको कुरासमेत अवगत गराउनु भयो।
टिप्पणी मन्तव्यको क्रममा खम्बुवान् बुद्धिजीवी भूमि साम्पाङ्ले भन्नु भयो- माओवादीले ढिलै भएपनि लिम्बुवानको अस्तित्वलाई सम्बोधन गरेको तर खम्बुवान् क्षेत्रमा अझै पनि किरात् प्रदेशको अवधारणालाई कायमै राखेर लिम्बुवानको किराती अस्तित्वमाथि पुन: प्रश्न उब्जएको धारणा व्यक्त्त गर्नुभयो।
लिम्बुवान राष्ट्रिय मुक्त्ति मोर्चाका अध्यक्ष श्री जबेगूले मन्तव्यको क्रममा लिम्बुवानको खाका कोर्नेजस्तो महत्वपूर्ण र संवेदनशील् सवालमा सबै लिम्बुवान् स्वायत्तता चाहने संघ संस्था तथा राजनीतिक संगठनहरुको सामुहिक सहभागिता र भूमिका रहनुपर्ने कुरा औंल्याउनु भयो। वहाँले यो कर्य किरात याक्थुङ् चुम्लुङ्को समन्वय र नेत्रित्वमा गठित् सन्जालले गर्नुपर्ने रायसमेत् व्यक्त्त गर्नुभयो।
आफ्नो टिप्पणी मन्तव्य राख्ने सिलसिलामा लिम्बुवानका इतिहासनिद् शिवकुमार श्रेष्ठले लिम्बुवान् स्वायत्तता हुनुपर्ने र यस महान् कार्यमा सबै लिम्बुवान्बासी जनताले साथ् सहयोग गर्नुपर्ने धारणा राख्नुभयो। वहाँले थप्नुभयो- लिम्बुवान्बासी जनताले लिम्बुवान् स्वायत्तता पाउनै पर्छ र ती जनताले जसरी पनि आफ्नो अधिकर लिएरै छाड्छन्।
यस कार्यक्रममा परिषद्का काठमाडौं उपत्यका सम्पर्क मन्च सदस्य अमृता थेबेले स्वागत मन्तव्यको क्रममा राष्ट्रिय मुक्ति आन्दोलनका महान् शहीद राजकुमर आङ्देम्बे ‘माङ्तोक्’लाई राष्ट्रिय शहीद घोषणा गरी शहीद परिवारलाई सरकारले स-सम्मान् उचित् क्षतिपूर्ति दिनुपर्ने कुरामाथि जोड् दिनुभयो।
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DB Angbung
1. Context
We can say that religion is also a mother of science. There is only a thing, which guides and controls the science that is a religion or an ethics. A Culture is a human mind, which influence both science and religion. Culture can protect a religion and religion is a protector of culture. Now, science is being a challenger for religion. If a religion is not scientific and it just follows unscientific traditional norms and values, then the existence of such religion remain no longer. For this, the religion should go by transforming its ideas as the changing scenario of the science and technology. However, it should not lose its main philosophy. It is the religion or religiosity of religion. This article discusses on these subject matters in general understanding for the context of Kirat (Limbu, Khambu, Yamphu, Lohorung, Yakkha, Sunuwar and Dhimal, etc.) religion and culture.
We know very well that the science and technology have made this world very close, quick and narrow. In addition, the so-called developed countries are incorporating their culture through various multinational companies by using the benefit of globalization. We should also be included in this circle eventually. For this, we need to develop our culture and religion very soon. Moreover, we should enter into this globalize world by being equipped with our own cultural and religious products or materials.
2. Religion
There is a popular saying that “Men will quarrel for religion; write for it; fight for it; die for it; anything but- live for it” (Charles Caleb Colton). Therefore, man, the social animal, is also a religious or spiritual being. Religion is a major concern of man. It is one of the earliest and deepest interests of human beings. Religion is universal, permanent, pervasive and perennial interests of man. Man not only, has biological, economic and social needs, but also, what is known as a religious need. He/She has religious quest, which makes him/her to become restless even beyond the satisfaction of his/her basic physical needs.
Religion is not a phenomenon of recent emergence. Its beginning is unknown. It is dateless. The social life of man in addition to its economic, political, philosophical, scientific and other aspects has also the religious aspect. Not only religion has been in existence from the beginning but also it has been exerting a tremendous influence upon other institutions. Religious dogmas have influenced and conditioned economic endeavors, political movements, property dealings, educational tasks, ideological fervors, scientific inventions and artistic developments. Religion, which is based on the cultural needs of men, has added new dimension to human life and human development (Rao: 2005).
Religion is set of beliefs, symbols, and practices, which are based on the idea of the sacred, and which unites believers into a socio-religious community. The sacred is contrasted with the profane because it involves feelings of fear. Sociologists have defined religion by reference to the sacred rather than to a belief in a god or gods, because it makes social comparision possible ( Marshall : 2005). Religion any set of attitudes, beliefs and practices pertaining to supernatural power whether that power rests in forces, gods, spirits, ghosts or demons (Ember: 2003).
In addition, most religions share a common aim to attempt to answer the difficult questions of life. How was the world created? What is the meaning of life? How should we live our lives on Earth? Is there life after death? Why is there suffering in the world? These are the great mysteries of existence that the different religions try to explain.
Since ancient times, people have felt the need for something “extra” in their lives. For many people, this means belief in a spiritual power or beyond the physical reality of the world. This power is often called God. Belief in this power gives special meaning to people’s lives, brings hope and comfort at difficult times, helps people to make sense of the world around them, and gives them a code, or set of rules, for how to behave and live happy and rewarding lives. For many people, their religion or faith is the most important thing in their lives.
Religion is properly a body of practices, together with a set of institutions, which have in common the aim of encouraging human morality and a way of life that is as meaningful as possible.
Origin and Development of Religion
No one knows how religion began. One suggestion is that they were early man’s answer to big questions, which puzzled them. They wondered about the things and events they saw around them. They looked for explanations for rising and setting of the sun and moon. They were frightened by thunder and lightening. They wanted to know what happened to men when they died. They believed invisible gods or spirits were the powers, which made these things, happen. This type of thinking is taken as a fear theory of origin of religion in sociology and anthropology. Some other theories of origin of religion are fetishism, animism, totemism, the functional theory and the theory of the aleatory element.
In ancient times, people explained the world around them as the work of the gods. This helped them to explain how natural events happened, such as the weather, the changing seasons and the movements of the Sun, Moon and planets. They believed that the gods controlled everything in nature and in their daily lives. To keep the gods happy, people said prayers and made offerings and sacrifices. Otherwise, the gods might not send the rain and sun to make their crops grow and, without crops, they could not survive. Gradually, as people began to share and spread their religious beliefs and rituals, the idea of organized religion started to grow.
Religious Holy Places
Special places were established where men talked to the gods. Some wise men became messenger of the gods, and looked after the holy places. They taught people how to please the gods. People also began to believe that there was another life after death and they looked for ways to achieve this. But, now days, these holy places have not just remained as in the past. People are also establishing new and small holy places for their cultural or religious sake. Such holy places are becoming the place for meeting, gathering and celebrating special occasions organizationally. In the case of Kirat people and their Kirat religion Mangesbung Larumba Ilam, Takmibhung(Hattiwan) Lalitpur, Senchhei Faktanglung and Mukumlumg Taplingjong; Yasok, Silauti, Sehonamlang and Pheden Pa:nthar; Menchhyayem, Meyanlung, Thakchhotlung, Chijiling and Poklabang Terhathum, etc. are the holy places.
Religious Organization and Institutions
Most early men lived and traveled together in very small groups. Even though they had to struggle to survive, their lives were simple. However, as tribal societies developed and people started living together in greater numbers, their lives became more complex. It became necessary to make rules so that they could live peacefully together. Many of these rules concerned man’s relationship with the gods and most men tried not to break them, because they did not want to make the god angry.
Religious organizations depend upon beliefs, knowledge, and training to exercise influence upon their members. Religious belief is the cognitive aspect of religion. It tries to explain the nature and origin of sacred things. It assumes that the sacred things do exists. It tells us what this world is like, what kinds of creatures inhabit it, and what their history and present interests are. It gives us information about the universe, creation, life and death, future of the world and such other deep but subtle matters. It also tells us how the world is related to the one we actually live in. It tells us what the nature of sacred object is and how these objects relate to the super empirical world.
Many societies have a wide range of institutions connected with religion and a body of special officials, with forms of worship, ceremonies, sacred objects, tithes, pilgrimage and the like. In modern civilized societies, religious leaders have developed elaborate theories or theologies to explain man’s place in the universe. Religion is closely associated with morality and has elaborate rules of conduct.
There were not formal religious organizations in the past. In the due course of time and circumstances, such organizations have been established formally. It is a need and demand of this time and condition. If we cannot institutionalize any our religion and culture then it will not exist any longer. For this, we can see now, so many religious and cultural organizations are established. Among them all, a formal established organization mainly for Kirat Religion is Kirat Religion and Literature Upliftment Association, 1979.
Religious God and Teacher or Leaders
At the centre of many religions is the belief in a supreme power, often called God, who created the world and watches over it. God cannot be seen but is everywhere, eternal and unchanging. Living as God wishes and showing devotion to God are very important aspects of people’s religious lives.
Other religions are based on a belief in many gods or spirits, or use the example of religious teachers as a guide. Buddhists, for example, follow the Buddha’s teachings but do not worship him as God or a god. They honor him as a very special human being who showed them a way of living their lives to achieve peace and happiness.
In the case of Kirat religion, both of above mentioned belief in supreme power and a belief in many gods or spirits, or use of religious teacher as a guide is in practice. God Tagera Ningwabhu Mang and Goddess Yuma and Theba are also worshipped in Kirat religion and culture. Khambu people addressed them as Sumnima and Paruhang. In kirat religion and culture, especially reference to Limbu ethnic group, there are various religious and cultural teacher or leaders. According to Kirat Mundhum collected and written by late historian Iman Sing Chemjong; Muhigum Osngsy, Phejikum Phedangma, Sawala Samba, Yebhung Yeba, Yebhung Yema, Sapmundhum- Yepmundhum Sam/Saba, Sawanding Sida Saba and Tutu Tumyahang are the religious and teacher or leaders. Some people also named them some how different ways. However, the persons and their works are same. These eight kinds of teachers’ duties are also different bur are complementary. We clearly find here a work division among them for the conduction of society and culture. All of them are specialist for their role or field. Among these eight teacher or leaders, we see that the first one Muhigum Ongsy’s rloe is very vital. He/She is the main leader or teacher. He/she should teach and guide all of others for all aspects by knowing the knowledge through thinking, observation, praying and meditation. Great teacher Late Falgunanda and existing Atmananda Seing are regarded and respected as the Muhigum Osngsies. Second important role goes on to last one, he/she or they are Tutu Tumyahangs. Tututumaya Hangs are general peoples, without whom no religious ritual or cultural activities can be performed. In one way, those general people or Tutu Tumyahangs are the teachers of all who can observe and guide all of others. So, all of them should be cared and uplifted equally to protect and promote this religion and culture meaningfully.
Religious Sacred Texts
Sacred texts, or scriptures, play a central part in many religions. They help to teach people more about their faith and provide guidance about how people should live their lives according to the wishes of God or the gods. Some texts are believed to have been communicated directly by God and are treated as the direct word of God. Others tell the story of the lives of religious teachers and explain their teachings. These texts are treated with great reverence and respect. They are studied and read as part of worship, festivals and celebrations, and in private to provide guidance and support. Many of these texts were at first learned by heart and passed on by word of mouth before eventually being written down (Microsoft Encarta: 2006). The Samjik Mundhum is a religious sacred text in Kirat religion. Most of teachers or ritual performers say this Mundhum by heart/mouth without the text. In the past, it was not in written form. But, we can get it in written forms too. This texts or Mundhums are also separate according to the duty of seven teachers. Last one, Tuttu Tumya Hang generally knows all about the Mundhum to observe and help those seven teachers.
Religious Worship, Ritual and Festivals
Religious ritual is the practical side of religion. Ritual refers to symbolic actions concerning the sacred. Each religion has its own rituals, ceremonies and festivals. These help to mark important times of the year, events in a religion’s history or special times in a person’s life, such as his or her birth or death. These times are occasions for people to get together to share their faith, celebrate happy events and comfort each other in times of difficulty.
Chasok Tangnam, Walihang Tangnam, Kacfekwa Tangnam, Khibekwa Yo:kwa Tangnam, and Sisekpa Tangnams are main festivals of Kirat Religion and Culture. Despite these, Birth days of Muhigum Ongsy Falgunanda and Atmananda Seing are also celebrated auspiciously. Similarly, the birthday of Martyr Sirijanga and Historian Iman Sing Chemjong are also celebrated favorably.
Function of Religion
Religion provides religious experience, recreation and peace of mind. It promotes social solidarity, unity and identity. Religion is an institution, which conserves the value of life. It explains individual suffering and helps to integrate personality by enhancing self-importance a person. It also functions as an agent of social control.
Religion has helped to civilize and educate. It has made some men kinder, gentler, more understanding and more willing to help each other (Bates: 1979). It also gives an identity for human beings. Religious activates become the indirect ways of protecting, promoting own cultural, literary and artistic awareness upraising job. In the issue of Kirat religion, a religious person can know his/her mother language, script, Mundhum, history and culture very well rather than others who don’t care for this religiously or culturally.
Matter of Secularism
In generally felt that the growth modernism and modern civilization has affected religion, its function and the religiosity of the people. Developments in the fields of science, technology and education have also adversely affected religion and traditional functions. There is a growing trend towards secularism and secularization today (Rao: 2005). However, the secularism should not mean the activities quite far from as well unrelated to the state mechanism. It means, it should be equally important for all religious norms and values, not only one. All religion and religious institutions can contribute to the nation for its well-being but the considerable case is that the nation should not treat to only one religion, culture and religious institutions or organizations.
3. Science
In the most general terms, science is a body of knowledge concerning the physical nature of reality, together with a methodology that time has proven effective as the single best means of resolving questions concerning that reality.
Science cannot tell us anything about the nature of a meaningful life, or about the nature of morality. No scientist can be certain whether there is a God or not, particularly if God is conceived as being an entity with an existence outside of what we know as physical reality.
In ancient times, the world seemed full of terrors. Lightning bolts hit the Earth, strange signs appeared in the sky and diseases spread invisibly across the land. People explained the world with stories of monsters and demons and angry gods. However, there was no way of knowing whether the stories were true. They brought no knowledge that people could build on. The growth of science has helped us to understand the world much better. Not only that, it has also helped us to understand the religion and culture in better ways.
The Nature of Science
Science tries to explain the world in ways that can be tested. In place of blind belief, it uses evidence and reason. Nothing is taken for granted. The discoveries of science are often quite startling, and very different from what our common sense tells us.
Scientists study the world by making observations and doing experiments. They note the patterns that they see in the way things behave. They describe these patterns using mathematics.
To explain what they observe, scientists develop theories. These are based on what we already know, but the greatest theories have been very imaginative. We need imagination and a sense of wonder to stand back and see the world in a different way. Here, science means, we should understand both social and natural or pure sciences.
Testing and Use of Science
A theory should not just explain what we see. It should also predict what might happen or what we might see if the theory is true. Then scientists can test the predictions using carefully designed experiments or observations. Devising good experiments also needs much thought and imagination.
All of science is open to questioning and checking. Scientists question theories and test their predictions. They question how experiments were designed and how they were done. They check whether they get the same results, and decide whether they would draw the same conclusions from the results. Other scientists look at all new work by scientists before it is published. This is called peer review. Once it is published, many others can read it, check it and question it. The core of science has been so thoroughly tested and built on that we can be confident about it. Over time, science has increased our knowledge of the world enormously.
In religion too, such kind of culture should be established at least as what is there in social science for its practicality.
Scientific discoveries have been used to develop medicines, electric lights and telephones. Many good things have resulted from the use or application of scientific knowledge. But, that knowledge has also sometimes been used for the wrong purposes: to hurt and kill people, through poison gas and the terrifying power of the atom bomb. It is up to us whether we use our knowledge of the world for good or harm.
Science Today
Science has changed our view of the world completely. Grass and water and sunlight, and the black depths of the night sky, are all far richer than they seem. There is much still to learn. There are hints of the existence of other universes, and other dimensions of space close to us that we cannot see and cannot reach. The world revealed by science is proving to be vast, many layered and beautiful. In one sense, we have left the angry gods and demons far behind (Microsoft Encarta: 2006). The religion and culture of this twenty-first century should also not go very far away from the experiment of social or pure sciences. If we don’t do so, then this saying of Oscar Wilde will be true that “Religions die when they are proved to be true. Science is the record of dead religions.”
Religion and Science
As Albert Einstein said, science without religion is lame and religion without science is blind. So, Whether the discoveries of science had disproved the concept of religion and whether science alone would be sufficient to explain all the riddles and mysteries of the universe.
There are two major opinions regarding the relationship between science and religion: religion and science are mutually conflicting, and science and religion are not mutually opposing (Rao: 2005).
The relationship between religion and science takes many forms as the two fields are both broad. They employ different methods and address different questions. The scientific method relies on an objective approach to measure, calculate, and describe the natural, physical, material universe. Religious methods are usually more subjective, relying on varying notions of authority, ideas believed to have been revealed, intuition, belief in the supernatural, individual experience, or a combination of these to understand the universe.
Historically, science has had a complex relationship with religion; religious doctrines and motivations have sometimes influenced scientific development, while scientific knowledge has had effects on religious beliefs.
Science regards as “scientific” only the facts established through empirical methods. Therefore, assertions not established through observation and experiments are but theories or hypotheses.
4. Philosophy
Philosophy is regarded as “love of wisdom”. It is rational and critical inquiry into basic principles. Philosophy is often divided into four main branches: metaphysics, the investigation of ultimate reality; epistemology, the study of the origins, validity, and limits of knowledge; ethics, the study of morality and the good; and aesthetics, the study of the nature of beauty and art. The two distinctively philosophical types of inquiry have been described as analytic philosophy, the logical study of concepts, and synthetic philosophy, the arrangement of concepts into a unified system.
As used originally by the ancient Greeks, the term ‘philosophy’ meant the pursuit of knowledge for its own sake. Philosophy comprised all areas of speculative thought and included the arts, sciences, and religion. As special methods and principles were developed in the various areas of knowledge, a specific philosophical aspect separated one from another, with each concerned to answer the most basic questions about the field. This gave rise to the philosophy of art, of science, and of religion. The term “philosophy” is often popularly used to indicate a set of basic values and attitudes towards life, nature, and society- thus the phrase “philosophy of life” (Microsoft Encarta: 2006).
Philosophy also has something in common with religion. Here the common ground is an interest in questions concerning morality and the nature of a meaningful life. Since our knowledge and understanding is never perfect, philosophers, like scientists, urge us to keep the door open to the better understanding that we can often achieve as time goes by. New evidence and stronger arguments often develop as our insight deepens.
In addition to the concerns that philosophy shares with religion, philosophers are also concerned with a great many other issues. These include the nature of ideal governance, questions concerning free will and the nature of the mind, the problem of determining what it is that makes beliefs sound, questions about the nature of mathematics, and the development of aesthetic standards for the arts. In general, if the issue is at once abstract and fundamental, it probably falls within the province of philosophy.
Philosophy of Religion
Philosophy of religion is a critical analysis of the claims of established religions and of religious believers. The principal areas of study within the philosophy of religion include: philosophical proofs for the existence of God; philosophical theology, that is, questions arising from attempts to describe God’s nature; and religious epistemology, which is concerned with the status of the belief that God exists. The philosophy of religion is one of the oldest branches of philosophy, and is intimately related to other branches of philosophical inquiry, most notably logic, metaphysics, and epistemology.
In the Western tradition, most historically important philosophers have made important contributions to the philosophy of religion. In this respect, the philosophy of religion is an inclusive subject that is indexed to neither theism, agnosticism, nor atheism, but is simply concerned with the philosophical analysis of those systems of beliefs and practices that are characterized as religion.
Three main proofs are offered for the existence of a god: the ontological argument; the cosmological argument; and the “argument from design”. These proofs are of interest not only for their rich philosophical history but also as the objects of on-going discussion among present-day philosophers of religion (Stone: 2005).
Philosophical theology is devoted to the exploration of God and of the claims made about God in the various theological traditions. Its range of topics typically includes what are known as the divine attributes. Philosophical theology is also concerned with questions and issues that centre on God’s nature and God’s relation to the world.
Historically speaking, the divine attributes have been defined thus: existence, simplicity, omnipotence, omniscience, and perfect goodness. Existence has been discussed above. When Jewish, Islamic, and Christian theologians and philosophers said that God is “simple” they meant by this that certain things that are true of human beings, animals, and other living things are not true of God. In this sense, divine simplicity can be distilled into the following claims: God is unchangeable; God is not an individual; and God is not created. The claim that God is omnipotent is to say that God can do anything; namely, that God possesses every possible power and ability. Related to this is the claim that God is omniscient. This means that God can know everything that has happened, will happen, and is about to happen. God has infallible knowledge of all past, present, and future events. The last of the divine attributes is the claim that God is morally perfect and is the personification or very object of goodness itself.
Two central problems surround discussion of the divine attributes. The first concerns the coherence of individual attributes. Thus, for example, if God is omnipotent, can God create a stone that is too heavy for him to lift? The second problem concerns what is known as the “compossibility” of the divine attributes, that is, whether or not it is logically coherent to say that God possesses all the attributes at any one time. For example, if God can know everything, do everything, and is goodness personified, it is asked why he does not actively intervene in order to prevent evil from coming about in the world. This is what is known as the “problem of evil”, something that raises a host of difficult issues when trying to reconcile all the attributes of God’s nature.
Another issue which concerns God’s relation to the natural world is that of miracles. A traditional claim of monotheistic religions is that God can intervene in the affairs of the world. A miracle is an event that goes against the perceived or expected laws of nature, say, in turning water into wine. The philosophical questions that stem from the claim that miracles occur are many: for example, what is a miracle, what is it supposed to prove, and by what means is it to be known?
Religious epistemology is concerned with the justification of the belief that God exists. Traditionally, philosophers have argued that the belief that God exists has to be justified in a particular way because it is what is known as a non-basic belief. A basic belief, on the other hand, is a belief that is not dependent upon another belief for its truth. Thus, any belief that is self-evident, incorrigible, derived from the senses, or based on memory is classed as a basic belief. The belief that God exists appears not to fit into any of the above categories, and needs to be justified by external evidence in order for it to be judged true or false. Throughout history, many philosophers have therefore attempted to justify the belief that God exists by marshalling evidence that attempts to make the belief credible.
In more recent times, many philosophers have argued that the above approach is incorrect: that is, that the belief that God exists can be a basic belief and therefore requires no external justification. Further to this, some philosophers have argued that belief in a god can be justified on the basis of certain facts about religious experience. These two new approaches to the issues of religious epistemology have done much to stimulate recent interest in the philosophy of religion.
Another topic that receives attention as part of the philosophy of religion is the issue of religious language, which is concerned with the assessment of the meaning and coherence of theological terms. A further prominent issue in contemporary study is the subject of religious pluralism. This derives in part from an intellectual response to the widespread phenomenon of religious diversity and is concerned with assessing the claims of a particular religious tradition to embody the complete truth. Encompassing topics such as these alongside its traditional subjects, the philosophy of religion takes its place within Western philosophy not just in the domain of the history of philosophy but also in having much to offer in terms of more specialized philosophical speculation. See also Philosophy, Indian; Philosophy, Islamic; Philosophy, Western.
Philosophy of Science
Science has also its own philosophy. The philosophy of science is an investigation into the general nature of scientific practice. The questions considered in the philosophy of science include how scientific theories are developed, assessed, and changed; and whether science is capable of revealing the truth about hidden entities and processes in nature. The subject is as old and as widespread as science itself. Some scientists have taken a keen interest in the philosophy of science and a few, such as Galileo, Isaac Newton, and Albert Einstein, have made important contributions. Most scientists, however, have been content to leave the philosophy of science to the philosophers, preferring to get on with doing science rather than spending too much time considering in general terms how science is done. Among philosophers, the philosophy of science has always been a central subject (Lipton: 2005).
5. Conclusion
Every religion is good that teaches man to be good (Thomas Paine). However, it is not absolute. It is because; the matter of good and bad depends on human mind that is culture or knowledge of people.
Kirat religion and culture indicate or show the glimpses of the Kirat philosophy. Therefore, for this, we need to understand the culture and religion of kirat people in depth. Here, we can say this much that it is a middle way path, humanitarian, life-centric and co-existential philosophy. Kirat philosophy accepts and respects the existence of all individual or aspects as being its time and circumstances to be exist.
A religion without science will just be an illusion and a science without religion will be an allegation to human being. With the proper combination and interaction of such social and natural or pure sciences with the religion, there exist a good philosophy for not only human but also for all animals as well for this earth and nature.
If it cannot be considered, understood and developed in any religion, then unfortunately, the religion becomes a bad way of cheating or exploiting poor peoples. Then after, the popular saying of Karl Marx about religion will come to be true that “religion is the sigh of the oppressed creature, the feeling of a heartless world and soul of soulless circumstances. It is the opium of the people.” And then, faith of life will be lost. Eventually, a life without faith becomes really a dry business.
If a religious philosophy can be developed well, and then it will be a life philosophy or guidelines of all. Then, it can also be taken as the guideline of political philosophy. For this, we need proper educational knowledge, open mind, mutual understanding and hard work with organized ways. No one is perfect and complete in this world even he or she says or shows as so. Here, we also accept and face the postmodern challenge that ‘all human understanding is just interpretation and no interpretation is final.’ However, I see beautiful and possible possibilities on every individual for the way of Kirat religion and culture to own philosophy.
E-mail: db.angbung@yahoo.com
Courtesy: Muhigum Ansimang Falgunanda Souvenir 2007, Kirat Religion and Literature Upliftment Association, Nepal
References
Bates, Sylvia. 1979. Religions of the World. Macdonald Educational, page 6
Chemjong, Iman Sing. 1961. Kirat Mundhum. Champara, Bihar, India .
Ember, Carol R., Melvin and Peregrine, Peter N., 2003, Anthropology. Pearson Education
Jary, Davind and Julia. 2000. Collins Dictionary Sociology, Harper Collins Publishes, Page 514.
Lipton, Peter. “Science, Philosophy of.” Microsoft® Encarta® 2006 [CD]. Microsoft Corporation, 2005.
Marshall, Gordon. 2005. Oxford Dictionary of Sociology. OXFORD University Press. Page 562.
Microsoft® Encarta® 2006 [CD]. Microsoft Corporation, 2005.
Rao, C.N. Shankar. 2005. Sociology, S. Cahnda
Stone, Martin. “Religion, Philosophy of.” Microsoft® Encarta® 2006 [CD]. Microsoft Corporation, 2005.
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Saturday, December 15, 2007
‘संघीय लोकतान्त्रिक राष्ट्रिय मन्च’ को प्रेस्-विज्ञप्ती
संघीय लोकतान्त्रिक राष्ट्रिय मञ्चको समन्वय र सम्बद्ध संगठन संघीय लिम्बुवान राज्य परिषदको नेतृत्वमा लिम्बुवान स्वायत्त राज्य प्राप्ति र लिम्बुवानबासी जनताको मुक्तिको आन्दोलन निर्णायक मोडतर्फअघिबढिरहेको छ । स्वायत्त राज्य प्राप्ति र जातीय मुक्तिका लागि मञ्च र परिषदहरूको एकता अनिवार्य शर्त हो । संघीय लिम्बुवान राज्य परिषदका केही व्यक्तिहरूले प्रेस विज्ञप्ति मार्फत प्राविधिक र व्यक्तिगत असन्तुष्टिको कारण देखाई जातीय मुक्ति आन्दोलनको मुलधारबाट विचलित हुन खोजेको कुरा पत्र-पत्रिकामार्फ् जानकारीमा आएको र यस्ता कार्यकलापले मुक्तिकामी जनतामा केही अन्यौलता छाउन सक्ने भएकोले संघीय लोकतान्त्रिक राष्ट्रिय मञ्च, सम्बद्ध संगठन संघीय लिम्बुवान राज्य परिषद तथा जनसंगठनहरू संघीय युवा मञ्च, संघीय विद्यार्थी युनियन र संघीय भोलन्टियर्स मुलधारमा रही एकताको पक्षमा उभिएको कुरा अवगत गर्दछौं । साथै, संगठन र आन्दोलनको सञ्चालनमा बेला बखत देखापर्ने यस्ता प्रवृत्तिले जनतामा मनोवैज्ञानिक रुपमा असर पार्ने र प्रतिगामी तत्वहरूको चलखेल हुनसक्ने र राजनीतिक लक्ष प्राप्ति अझ टाढा हुने भएकोले संघीय लोकतान्त्रिक गणतन्त्र नेपालमा जातीय तथा भाषिक स्वायत्तता चाहने सम्पूर्ण मुक्तिकामी जनताहरू सचेत र संवेदनशीन हुन पनि आग्रह गर्दछौं । कुनै पनि संगठनभित्र आन्तरिक रुपमा आउने मत-मतान्तरहरूलाई लोकतान्त्रिक मूल्य र मान्यता अनुसार संगठनभित्रै समाधान गरेर जानुनै उत्तम विकल्प हुने भएकोले यसरी मञ्चबाट अलग हुन चाहने परिषदका मित्रहरूलाई स-सम्मान वार्ता र छलफलमार्फ् समस्याको समाधान गरेर पुनः संगठनमा फर्की आवद्ध हुन हार्दिक आहृवान गर्दछौं ।
धन्यवाद !
……………….. …… …………. ………………….
डी के बुद्धिष्ट तामाङ —— राजकुमार नाल्बो —– लासिम् पालुङ्वा
— अध्यक्ष ——————- अध्यक्ष —————– अध्यक्ष
संघीय लोकतान्त्रिक राष्ट्रिय मञ्च संघीय युवा मञ्च संघीय विद्यार्थी युनियन
संयोजक
संघीय भोलन्टियर्स
मिती: २०६४।०८।२८
Courtesy: www.limbuwan.blogspot.com
Posted by Mennisam Yapmi at 18:43:47 | Permalink | Comments (1) »
Friday, December 14, 2007
लेख: लिम्बू संस्कृतिमा राजनीतिक संस्कार
डीबी आङ्बुङ
१. सन्दर्भ
विगतमा नेपाली राजनीतिको आवाद गरेर राज्य सञ्चालन गरिरहेको बेला अरुको आँखीडाही लागेर शासन सत्ताबाट हत्याइएपछि युगौंपश्चात् पुनः आदिवासी जनजातिहरू जागेको बेला हो- आज । आज धेरै समयसम्म विविध षडयन्त्रपूर्वक र योजनावद्ध ढङ्गले नेपालको राजनीतिबाट पाखा पारिएका बहुसङ्ख्यक आदिवासी जनजातिहरूमा बल्ल राजनीतिक जागरण आएको छ । यस सन्दर्भमा पछि आएका जात-समुदायहरूले यो भूमिमा पछि ल्याएका राजनीतिक दर्शन र संस्कारभन्दा पनि यहीको ढुङ्गा, माटो र हावा, पानी तथा त्यसले विकास गरेको संस्कार संस्कृतिअनुरुपको आफ्नै मौलिक राजनीतिक संस्कार वा दर्शनको खोजी र अवलम्बन गर्नु आजको आवश्यकता भएको छ । यसरी विकास गरिएको राजनीतिक दर्शन र संस्कारले मात्र अब नेपाललाई साँच्चिकै स्थायी शान्ति र दिगो विकाससहितको नयाँ नेपालमा रुपान्तरण गर्नसक्दछ । जो आफ्नो संस्कृति प्रति सचेत र जानकार छैनन् तिनीहरू राजनीतिको माथिल्लो ओहोदासम्म अरुलाई लिस्नो बनाउँदै पुग्ने संस्कार छ । यसरी शासनसत्तामा पुगेका नेतृत्वबाट हामीले के आसा गरेका हुन्छौं र आखिरमा के पाउँछौं - राजनीतिलाई एउटा संस्कारमा ढालेर संस्थागत गर्न सकिएन भने वा संस्थागत गरेर संस्कारगत गर्न सकिएन भने यस्तो राजनीतिले देश र जनतालाई मुक्ति दिलाई समुन्नतिको मार्गमा लैजानको सट्टा झन झन समस्याको भासमा मात्र भसाउँदै लैजान्छ । आफ्नै संस्कार संस्कृतिभित्र पनि राजनीतिक संस्कारको विकास गराउने अमूल्य संस्कारगत निधिहरू यहाँका आदिवासी जनजातिसंग छन् । अहिले ती निधिहरुको अध्ययन र बुझाइको खाँचो छ । आजको अवस्थामा संस्कृति र संस्कारसंग समायोजन नगरिएको राजनीति वा सामाजिक कार्य कुनै पनि सफल र स्थायी हुनसक्दैन । हिजोसम्म संस्कारगत कुराहरूलाई बाधा वा अवरोधका रुपमा लिइन्थ्यो । त्यसले गर्दा समस्या र सम्भावनाको पहिचानै हुनसकेन । समस्या र सम्भावनाको सही पहिचानै नगरीकन गरिएका समाधान र किकासका कार्यहरू सफस र स्थायी हने त सम्भावनै रहेन । आज हामी त्यही गलत विचारको पासोमा परेकाछौं । अझैपनि यस्ता आधारभुत सवाहरूमा ध्यान नदिई दगुर्ने हो भने
जीवनभर दगुरेर अमूल्य समयलाई खर्चिंदा पनि आखिरमा हातलागे शून्य नै हुने कुरा पनि निश्चित छ ।
राजनीतिको विषयमा आजसम्म अपनाइका दर्शन र गरिएका बहसहरूको जरा पहिल्याउँदा प्रायः सबै सवालहरू भारत र चीन वा पश्चिमा देशहरूको उपयोगिता नष्ट भएका विचार वा संस्कारहरूको मात्र अनुकरण गरिँदै आइएको छ । अब के हामीले आफ्नै राजनीतिक दर्शन र संस्कारको खोजी, पहिचान वा निर्माण गर्दै अवलम्बन गरेर अघि बढ्न सक्दैनौं - त्यो संस्कार विशिष्ट र अनुकरणीय होस्, यस्तो संस्कारको खोजी गर्नु हाम्रो कर्तव्य हो । त्यसका आधारहरू हाम्रै पूर्वीय दर्शन, आफ्नै संस्कार-संस्कृतिका मूल्य-मान्यताहरूबाट राजनीतिक संस्कारको विकास गर्दै सबै जनताको मन जितेर जान सक्नुपर्ने भएको छ । यस विषयमा बहस र प्रयासको थालनी हुन्छ कि भन्ने ध्येयले यो कोसिस गरिएको हो ।
२. संस्कार/संस्कृति
कुनै पनि कार्य जसलाई धार्मिक अर्थमा पवित्रता र अपवित्रताको रुपमा स्थापित गरिन्छ भने त्यसलाई संस्कार वार्कर्मकाण्ड भनिन्छ । प्रतीकसंगको सम्बन्धमा स्थापित गर्न गरिने शारीरिक कार्यकलापलाई पनि कर्मकाण्ड वा संस्कार भनिन्छ । संस्कारगत कार्यहरू सन्ततीहरूमा सांस्कृतिक एवं परम्परागत माध्यमले प्रसारण हुँदै आएको हुन्छ । संस्कारगत अवसरहरूलाई सामाजिक अवस्थाको रुपमा पनि लिइन्छ, जुन पृथक र उत्सवमय पनि हुन्छ । कुनै संस्कारहरूले समाजमा रुढीवादीता वा त्यससंगसंगै रहने शक्तिको रुपमा पनि कार्य गर्दछ । तर, पनि यी कार्यकलापहरू सामाजिक, राजनीतिक र सांस्कृतिक व्यवधानको रुपमा पनि खडा भइदिन्छन् । जीवनचक्रीय संस्कारहरूले साधारण र जटिल किसिमको दुवै
समाजमा त्यस समाजलाई निरन्तरता दिन उत्तिकै महत्वपूर्ण भुमिका खेल्दछ । मानव शरीरको वृद्धि र विकाससंगै विभिन्न कर्मकाण्डहरूको सञ्चालन हुनु सबै मानव समाजको चारित्रिक विशेषताहरू हुन् र यसको लागि सामाजिक नियन्त्रण र व्यवस्थाको खाँचो पर्दछ । जीवनचक्रीय संस्कारहरू शारीरिक परिवर्तनलाई सामाजिक रुपमा र्सार्थक र महत्वको बनाउने क्रममा आधारभुत आवश्यकता हुन्छन् । यस्ता जीवनचक्रीय संस्कारहरू नवजात शिशु वा नयाँ सदस्यलाई परिवारमा सामेल गर्न र मृतकलाई
परिवारबाट पृथक गराउन दुवै अवस्थामा प्रयोग हुन्छन् । संस्कारगत कार्यहरू वर्तमानमा सामाजिक जीवनका सबै क्षेत्रहरूमा विद्यमान देखिन्छन् । यो एउटा यस्तो आधारभुत माध्यम हो, जसबाट व्यक्ति र समूह दुवैले आफ्ना आइपरेका समस्याहरू सामाजिक अस्तित्वको पवित्रता र अपवित्रताको पक्षबाट समाधान गर्दछन् । त्यसैगरी, कुनै समाज वा समुदायमा स्थापित व्यवहारको तौरतरिकाहरूलाई रीतिथिति भनिन्छ । नियमित सामाजिक अभ्यास वा र्सवस्वीकृत व्यवहारिक नीति-नियमहरू जुन अनौपचारिक रुपमा सञ्चालित हुन्छन् र यसले कुनै सांस्कृतिक समुदायलाई अर्कोबाट पृथक देखाउँछ भने त्यसलाई पनि रीतिथिति भनेर बुझ्न सकिन्छ ।
३. राजनीति र राजनीतिक संस्कारः
राजनीति शास्त्र राजनीति र सरकारको अध्ययन वा विज्ञान हो । राजनीतिले परम्परागत संस्कार-संस्कृति र मूल्य मान्यताको आडमा समाज व राष्ट्रलाई व्यवस्थित र न्यायपूर्ण रुपमा सञ्चानल गर्न आवश्यक अनेक नीति नियमहरूको निमार्ण र लागू गर्ने गराउने गर्दछ । आजसम्म यो नीति निर्माणको तहमा जुन जाति वा समुदायको पहुच रह्यो उसले आफ्नै धर्म-संस्कृतिको जगमा नीति-नियम वा विधि-विधानहरूको निर्माण गरी राज्य सञ्चालन हुँदै आएको छ । राजनीतिक प्रणालीभित्रको मूल्य, मान्यता र विश्वासहरूलाई राजनीतिक संस्कार भनिन्छ । सधैँ यो विश्वास गरिन्छ कि विशेष राजनीतिक संस्कारको निर्माण लामो अन्तरालको ऐतिहासिक विकास र यसको विशेष चरित्रले निर्माण गर्दछ । कुनै पनि व्यक्ति, जाति वा समुदायको संस्कारले राजनीति गराइका संस्कृतिलाई प्रभाव पार्दछ, त्यसैलाई राजनीतिक संस्कार भनिन्छ । यही प्रक्रियाबाट नयाँ राजनीतिक संस्कारको विकास पनि हुदैजान्छ । त्यो व्यक्ति, जाति वा समुदाय जोसंग आफ्नै खालको पृथक संस्कार हुँदैन र भएपनि त्यसबाट निर्देशित हुन सक्दैन उसले आफ्नो राजनीतिक संस्कारलाई अरुको भन्दा कुनै विशिष्ट किसिमको बनाउनै सक्दैन । यस्तो अवस्थाम सदैव सही राजनीतिक संस्कारको समस्या खड्किरहन्छ । यस्तो अवस्थामा त्यस व्यक्ति वा जाति आफ्नो राजनीतिबाट केही नयाँ कुराहरू सिक्न सक्दैन । सदैव ऊ अर्कै संस्कार संस्कृतिको पिच्छलगु वा भरौटे मात्र भइरहेको हुन्छ । मानिसले आफ्नो विचार र संस्कारलाई प्रत्येकपल नयाँ नयाँ सोचले नवीकरण र रुपान्तरण गरिरहनु पर्दछ । मानिसको सोचले संस्कारलाई र संस्कारले सोच वा विचारलाई प्रभाव पारिरहेको हुन्छ । त्यसैले, प्रत्येक राजनीतिज्ञ तथा सामाजिक कार्यकर्ताहरूले आफ्नो र अरुको पनि संस्कार-संस्कृतिबारे ज्ञान राख्नु अत्यावश्यक हुन्छ । उसले अरुको संस्कृतिलाई घृणा र उपेक्षा गर्नुको सट्टा त्यसबाट नयाँ कुराहरू सिकेर आफू पनि रुपान्तरित हुन सक्नुपर्दछ ।
४. संस्कृति र राजनीतिको सम्बन्ध
राजनीतिविनाको संस्कृति बाँच्न वा अस्तित्वमा रहन सक्दैन । संस्कृतिविनाको राजनीति चल्न वा टिक्न सक्दैन । नेपालको सर्न्दर्भमा आदिवासी जनजाति संस्कृतिहरू आजसम्म राजनीतिविनाको संस्कृकितको रुपमा रहे । यसरी राजनीतिको छत्रछायाँ नपाएपछि कतिपय आदिवासी संस्कृतिहरू लोप भए त कति विकृत वा हिन्दूकृत भए । यसरी नै नेपालमा हिन्दू धर्मसंस्कृतिले लामो समयसम्म राजनीतिको मलजल पाइरहृयो र आज पनि यो संस्कृतिको हावी छ, हरेक क्षेत्र र पक्षमा जरा गाढेको छ । कुनै पनि संस्कृति अस्तित्वमा रहन यसले स्थानीय पर्यावरण वा प्राकृतिक नियम, राज्यको राजनीतिक शासन व्यवस्था र विश्वको सांस्कृतिक आक्रमण वा हस्तक्षेपबाट संघर्ष गरी बचेर अस्तित्व कायम गर्दै जानु पर्दोरहेछ भन्ने ज्ञान आजको परिस्थितिले सिकाउँदछ । राजनीति र संस्कृतिको सम्बन्ध निरपेक्ष हुन सक्दैन । तर आज, लोकतन्त्र वा गणतन्त्र पनि बहुसांस्कृतिक चरित्रको हुन आवश्यक छ । ठाउँ , जाति र परिस्थिति अनुसार बेग्ला-बेग्लै वा धेरै संस्कारहरूको समतामुलक प्रतिनिधित्व वा समावेशी स्थान आजको राजनीतिमा हुनुपर्दछ न कि कुनै एकको मात्र वर्चश्व रहोस् ।
५. लिम्बू संस्कार-संस्कृतिमा राजनीतिक संस्कारको खोज
अब लिम्बू संस्कृतिको केही पक्षभित्र केही राजनीतिक संस्कारको खोजी र पहिचान गरिहेरौं ।
क. साप्पोक् चोमेन् -कोखपूजा
लिम्बू जातिमा गर्भमा रहेको शिशुको समेत रक्षाको लागि औपचारिक संस्कार सम्पन्न गर्ने गरिन्छ । सम्भवतः यो लिम्बू जातिमा मात्र रहेको विशिष्ट संस्कार हो । यो अनुष्ठान प्रायः गर्भ रहेको नौ महिनाभित्रमा गर्ने गरिन्छ । यो अनुष्ठान कार्य गर्दा मानवको सृष्टि, गर्भधारण र त्यसले पारेको प्रभाव, अनुभूति वा समस्याबारे रोचक मुन्धुम वाचन गरिन्छ । अब यस संस्कारबाट हामीले कस्तो खालको शिक्षा वा सामाजिक मूल्य मान्यतको पहिचान गर्न सक्छौं त - उहिले आजको जस्तो अनेक अड्डा अदालत वा औपचारिक न्यायालयहरू नभएको बेला यो संस्कारको उपादेयता के थियो त - यसबारेमा अलिक गहन रुपले सोच्दा जो कोहीले पनि केही कुराहरूको अड्कल गर्न सकिन्छ । गर्भधारण र सन्तान उत्पादनका तत्कालीन अनुभव र अनुभूतिहरू आज पनि मुन्धुम्को रुपमा सुन्न पाउनु के कम महत्वको कुरा हो र - उसबेलाको अवस्था आजको जस्तो साइनो सम्बन्धले व्यवस्थित थिएन । बहुपति र पत्नीहरू हुन्थे । विकासको क्रममा जव मानव समाज व्यवस्थित रुपमा सञ्चालन हुन थाल्यो तब कुन सन्तान कस्को हो भन्ने सवालले पनि महत्व राख्नथाल्यो । बेवारिसे शिशुको अस्तित्व संकटमा पर्दै गएपछि गर्भावस्थामै त्यस शिशुको अस्तित्वकलाई उसका पिता र परिवारले औपचारिका रुपमा स्वीकार्नु पर्यो कि परेन त - लिम्बू समाजको सामाजिक तथा साँस्कृतिक मूल्य मान्यताहरू महिला पुरुषमा विभेद
गर्ने खालको नभएकोले गर्भिणी महिलाको सामाजिक प्रतिष्ठा र स्वीकृतिको लागि उनको गर्भको सहर्षस्वीकृति र रक्षाको लागि उक्त परिवार वा पिताले यो गर्भरक्षाको अनुष्ठान सम्पन्न गर्नु आजको वैज्ञानिक र व्यवस्थित समाजमा पनि खेलाँचीको कुरा हो र - यसबाट हामीले राजनीतिक संस्कारको रुपमा आफ्नो व्यक्तिगत वा सांगठनिक उत्तरदायित्व बहनका पाठहरू सिक्ने कि नसिक्ने त - आफ्ना गल्ती वा आफूले गरेको कामको जिम्मेवार आफै हुने कि नहुने - योभन्दा धेरै संस्कारगत शिक्षाहरू यो
संस्कृतिबाट सिक्न सकिन्छ । कसले कति कुरा बुझ्ने वा सिक्ने भन्ने कुरा त ऊ आफ्नो संस्कृति वा सामाविक एवं राजनीतिक दायित्वप्रति कतिको सचेत र उत्तरदायी छ भन्ने कुरामा पनि भरपर्छ ।
ख. जन्म र याङ्दाङ फोङ्मा -जन्म र कोक्रो उठाउनी
बच्चा जन्मिने दखतमा छरछिमेकका महिला-पुरुषहरू आफूले निभाउनु सक्ने भुमिका अनुसार गाह्रो-साँघुरो र आपत- विपतका लागि तयारी भई सहयोग गर्ने कुरा त सामान्य भयो । विशेषतः अनुभवी महिलाहरूले आफूलाई परेको अप्ठ्यालाई सम्झेर सुत्केरीलाई शारीरिक र मानसिक रुपमा साथ र सान्त्वना दिने नै भए । लिम्बू समाजमा बच्चा छोरी भए तीन दिन र छोरा भए चार दिनमा कोक्रो उठाउने -याङ्दाङ्फोङ्मा) संस्कार गर्ने चलन छ । यसो सुन्दा शंका लाग्छ कि लिम्बू संस्कृति विभेदपूर्ण छ कि जस्तो लाग्न सक्छ । तर, मुन्धुम्मा महिलाको जीवनक्रहरू पुरुषको भन्दा केही छिट्टै वृद्धि र विकास भई चल्ने प्रसंगहरू छन् । विज्ञानसम्मत ढंगले हेर्दा पनि पुरुषभन्दा महिलामा केही छिट्टै शारीरिक वृद्धि र मानसिक विकास भई परिपक्व हुने कुरा र्सवविदितै छ । यही विज्ञानको नियम अनुसार पनि पुरुषभन्दा महिलाको संस्कारत चक्रहरू केही छोटो र छिटो हुनुलाई स्वभाविक मान्न सकिन्छ । कोक्रो उठाउनी संस्कार गर्दा फेदाङ्मा वा तुम्याहाङ्ले नवजात शिशुलाई ऊ जन्मेको समाज र संसारको परिचय गराउँछन् । छोरा छोरी दुवैलाई सामाजिक मुल्य मान्यतानुसारको कार्यहरू गर्न कर्तव्यबोध गराउने र आशिष दिने गरिन्छ । यसरी आफ्नै मातृभाषामा बच्चाको नाम जुर्राई दिएर त्यस दिनदेखि त्यही नामले सम्बोधन गरी बोलाउने चलन हुन्छ । फेदाङ्मा वा तुम्याहाङ्ले विभिन्न फूल, जीवजन्तु, पंक्षी र डाँडाकाँडा, खोलानाला वा समुन्द्र आदिको नाम पुकार्दै त्सस्तै सुन्दर,शक्तिशाली, दीर्घायु र विवेकी हुने आशिष दिन्छन् । यही दिनबाट बच्चालाई पवित्र पारी सर्वस्वीकार्य गराइन्छ । यस संस्कारबाट व्यवहारिक वा राजनीतिक संस्कारको शिक्षा लिन खोज्दा, मानिस आफू एक्लै बेसहरा होईंदो रहेछ । हरेक अवस्थामा एकापसको साथ सहयोग चाहिँदो रहेछ । महिला पुरुषबीचमा जति समानता छ है भनेर वकालत गर्दा पनि प्राकृतिक जिम्मेवारी र शारीरिक तथा मानसिक वृद्धि र विकासमा केही पृथकता पनि रहेछ । यसलाई विभेदभन्दा पनि सही पहिचानको रुपमा लिनुपर्ने रहेछ । साथै, मानिस आफू सृष्टिको र्सवश्रेष्ठ प्राणी भएर पनि ऊ केही अपूरो र अधुरो पनि रहेछ । त्यसैले, मानिसले मान्छेबाटमात्र नभएर पशुपंक्षी र कीरा फट्याङ्ग्राको जीवन र आचरणबाट पनि धेरै ज्ञानगुनका कुराहरू
सिक्न सकिँदो रहेछ भन्ने पाठ यी संस्कारले सिकाँदछन् । त्यसैले,राजनीतिक वा सामाजिक कार्यकलापहरू गर्दा आफूमात्र ज्ञानी र सर्वेसर्बा भएजस्तो भइयो भने सही भुमिका निभाउन नसकिने रहेछ भन्ने शिक्षा यस्ता संस्कारबाट पनि पाउन सकिँदो रहेछ ।
ग. माङ्गेन्ना -शीर उठाउनी
यो माङ्गेन्ना लिम्बू जातिहरूले आफ्नै घरपरिवारमा प्रत्येक सदस्यले छ महिना वा वर्षो एकपटक अनिवार्य रुपमा सम्पन्न गर्ने संस्कार हो । माङ्गेन्नाको शाब्दिक अर्थ ‘संरक्षक महिला चेली’ वा ‘दैविक आत्मरक्षा’ भन्ने लाग्दछ । यसमा चेली माइती वा महिला पुरुषको महत्वपूर्ण भुमिका रहन्छ । माङ्गेन्ना चेलीको लागि माइती र माइतीको लागि चेलीको अनुपस्थितिमा अधुरो र अपूर्ण रहन्छ । चेलीको माङ्गेन्ना -शीर) उठाउन माइती र माइतीको शीर उठाउन चेलीको उपस्थिति जरुरत पर्दछ । एक माइतीको लागि उसको ढलेको शीर उठाउन योग्य र पवित्र उसको चेली र चेलीको लागि माइती मात्र हुनसक्दछ । माङ्गेन्ना संस्कार चेली माइती वा महिला पुरुषबीचको अपरिहार्यता र सु-सम्बन्धको प्रतीक पनि हो । यो अनुष्ठान सम्पन्न गर्न फेदाङ्मा वा साम्बाको लागि पनि निकै कठिन कार्य मानिन्छ । उक्त अनुष्ठान गर्दा फेदाङ्मा वा साम्बाले त्यो सम्बद्ध जाति वा थरीको ऐतिहासिक तथा मिथकीय रुपरेखा र चेली माइतीको पवित्र सम्बन्धको मुन्धुमबारे राम्रो ज्ञान हुनुपर्दछ । फेदाङ्मा वा साम्बाले १० लिम्बूहरूको बसाइ सर्राईको मिथक वा किम्बदन्तिको वाचन गर्नुपर्दछ । यो मिथकको सुरुवात मानव जातिको उत्पत्तिस्थल ‘मुनाफेन् तेम्बे’बाट हुन्छ । शीर उठाउनी अनुष्ठान गर्दा फेदाङ्मा वा साम्बाले घरमुली वा अनुष्ठान कर्तालाई उत्साह र आशिष दिने गर्दछन् । येबो वा मैनाम दिंदैं कुनै आपद विपद आई नपरोस्, आँखी डाही नलागोस् भनी आशिष दिने वा उत्प्रेरित गर्ने गरिन्छ । अब त्यस्तो हुँदैन भनेर भरोसा जगाउने गरिन्छ । माङ्गेन्ना आफैमा एकप्रकारले पूर्खा र प्रकृति प्रतिको सम्मान वा आदरभाव व्यक्त गर्ने अनुष्ठान पनि हो । लिम्बू जातिमा वर्तमानको सुख वा दुःख भनेको विगतको कामको फल हो भन्ने कुरामा विश्वास गरिन्छ । यस मुन्धुमले पनि सोही भावलाई इङ्गित गर्दछ । यस माङ्गेन्ना मुन्धुम्को प्रारम्भ सृष्टिको कथा, मानव जातिको उत्पत्ति, विकास र उसको बासस्थानको विकाससंगै हुन्छ । त्यसप्रति मानव जातिको चाखलाग्दो बर्साई सर्राईको परिघट्नाको वर्णन हुन्छ । आखिरिमा मानव जाति आफू बस्ने सुहाउँदो ठाउँमा पुगेर वा रोजेर बस्न थालेको मुन्धुमको वर्णन हुन्छ । यर्सअर्थमा, यो अनुष्ठान उक्त व्यक्ति वा वंशको वंशीय वा ऐतिहासिक रुपरेखा पनि हो । सम्भवतः माङ्गेन्ना मुन्धुमचाहिं मानव जातिको फिरन्ते जीवनसंग सम्वद्ध छ । यो युग वा अवस्था खाद्य सामग्रीको संकलन र सिकारी प्रणालीमा आधारित थियो । लिम्बू जातिले आफ्नो उत्पत्ति तथा विकासको जीवन्त इतिहास यही माङ्गेन्ना मुन्धुमबाट थाहा पाएर अझै पनि अस्तित्वमा छन् । यसैले, उनीहरूको संस्कार, संस्कृति जीवन्त छ । अझै उनीहरूमा आफ्नै खालको जीवनशैली छ । लिम्बू संस्कार र सभ्यतामा यो माङ्गेन्ना मुन्धुम लिम्बू वंशको ऐतिहासिक बसाइ सराइ वा विकासक्रमको गतिविधि थाहा पाउने उपयोगी माध्यम पनि हो । यसरी यस माङ्गेन्ना अनुष्ठान लिम्बूलगायत समस्त मानवजातिकै लागि अनगिन्ती सामाजिक तथा राजनीतिक सस्कारहरूको स्रोतको रुपमा रहेको छ । विशेषतः व्यक्ति, परिवार, समाज र जातिको इतिहास र महत्वबारे यस संस्कारले राम्रो शिक्षा प्रदान गर्दछ । आजको विभेदित समाजमा चेली माइती वा महिला र पुरुषबीको परिपूरक सम्बन्धको सार्थकता र समान महत्व यस संस्कारले सिकाउँदछ । एक व्यक्ति, जाति वा वंशको आफ्नै किसिमको विकासक्रम र इतिहास हुन्छ । यस इतिहासले उसलाई सदैव उत्प्रेरित र सही मार्ग प्रशस्त गरिरहेको हुन्छ । यसबाट हामीले कुनै पनि संघ संगठन वा व्यक्तिगत जीवनलाई सञ्चालन गर्दा पनि त्यसको विकास क्रमको इतिहास, दर्शन र लक्ष्य हुनपर्दोरहेछ । यस्तो विगत,वर्तमान र भविष्यवेगरको व्यक्ति र संस्थाको र्सार्थकता नहुँदो रहेछ भन्ने ज्ञान हुन्छ ।
घ. मेःक्खिम् -विवाह
मानिसले सानो उमेरमा थाहै नपाई टालाटुली बटुलेर खेल्दाहोस् वा भात पकाई खेल्दादेखि नै विवाहको नाटकहरू गर्दै आइएको हुन्छ । जीवनको विहानीभरि साँचेको सपना विवाहलाई लिम्बू संस्कृतिले खेलाँचीको रुपमा मात्र लिँदैन । यो कुरा लिम्बू तरुण-तरुणीहरूले माया-प्रीतिको नृत्य धाननाच नाच्दा नाचको शैली र भनिने गीत पालामको भाका वा भावले प्रस्ट्याउँदछ । लिम्बू समाजमा आफूलाई लागेको कुराहरू ठाडै कसैलाई आघात पर्ने गरी भन्ने चलन थिएन । प्रेमको प्रस्ताव प्रत्यक्ष बोलिले भन्दा पनि ख्याल्लि वा पालामको भाका वा व्यवहारले प्रकट गर्ने चलन थियो । यो चलन अझै पनि छ भन्न नसकिने अवस्था छ । विभिन्न संस्कृतिको प्रभाव र असरले कतिपय संस्कारहरूको अवशेषमात्र बाँकी छन् । कसैको विवाह गर्नु परेमा वा कसैका लागि ‘मेन्छिन्’ वा ‘थाङ्बेन्’ रोज्नु परेमा धनसम्पत्ति भन्दा पनि कूल घरान वा संस्कारलाई हेर्ने गरिन्छ । ऊ कस्तो संस्कार वा बानी व्यहोराले युक्त छ भन्ने कुरा प्रमुख मापदण्ड हुन्छ । ऊसंग पहिले के थियो र अहिले के छ भन्दा पनि सम्भावनाहरू के के छन् भन्ने आधारबाट एकापसलाई मूल्याङ्कन गर्ने गरिन्छ । किरात मुन्धुममा प्राकृतिक वा आत्मिक सुन्दरताको गहन वर्णन छ । सुन्दर सोचले युक्त मानिस सधैं सबैका लागि सुन्दर हुन्छ भन्ने भाव मुन्धुममा पाइन्छ । मानिस पनि सृष्टिकर्ताले संसारलाई सुहाउँदो र सार्थक बनाउन आखिरिमा सिर्जना गरेको हो भन्छ, मुन्धुमले पनि । लिम्बू समाजमा विवाहको लागि केटापक्षबाट प्रस्ताव बढाइन्छ । केटी मगनी मुन्धुममा मानव जीवन र फूल तथा फूलबारीको सुन्दर र अनुपम वर्णन गरिन्छ । प्रस्ताव गरिने केटीलाई सुन्दर फूलबारीको अति सुन्दर र सुवासलेयुक्त फूलको प्रतीकको रुपमा वर्णन गरी उक्त फूललाई टिप्न मागिन्छ । त्यस्तै केटी पक्षका तुम्याहाङको तर्फबाट पनि साविकैको प्रत्युत्तर वा सोधनी हुन्छ ।
प्रस्ताव स्वीकार भएपछि केटाले केटीको पछ्यौरीमा चाँदीको ढक -युप्पारुङ्) बाँधीदिने गरिन्छ । यो ‘युप्पारुङ’लाई विवाहपछिको प्रेम, उत्तरदायित्व र स्वतन्त्रताको प्रतीकको रुपमा लिइन्छ । विवाहमा सहभागी हुने लोकन्दी, माइती र पाहुनापात, च्याब्रुङवादक र खबरदारी बन्दुकेको संयोजनले एक विवाह पूरा हुन्छ । लगन गर्दा वाचन गरिने मुन्धुम, हाक्पारे साम्लोको माध्यमबाट गाइने जीवनको फूल जगाउने अनुष्ठान ‘फुङ्वा चाङ्मा’ र घुन झार्ने ‘थकथाम्मा’ मुन्धुमले साँच्चिकै सुस्ताएको जीवनलाई जगाई दिन्छ र भौतिक शरीरको मिलन गराउँछ र दुइ भिन्न आत्मालाई एकै बनाइदिन्छ । यस्तो सिलसिलावद्ध र कारुण्कि तथा अर्थपूर्ण संस्कारमा हुर्किएका लिम्बू समुदायको राजनीति तथा सामाजिक संस्कार साँच्चै नै सबै समुदायको लागि अनुकरणीय हुनुपर्ने हो । यदि त्यस्तो छैन भने अवश्य पनि त्यही संस्कारको बुझाइमा कमी छ भनेर बुझुनु पर्दछ । त्यस्तो सामाजिक कार्यकर्ता वा राजनीतिक नेताले उक्त समाजलाई सही नेतृत्व र मार्गदर्शन दिनु त के झनै क्षतविक्षत मात्र नपार्देला भनेर ढुक्क हुन सकिन्न । एउटा विवाहजस्तै सामाजिक कार्य वा राजनीति गर्राई पनि एउटा सम्झौता वा विधिको शासन हो । यदि कसैले त्यो सम्झौतालाई तोड्छ र विधिविधानमा चल्दैन भने त्यसमा सामाजिक वा रानीतिक संस्कारको उल्लङ्घन भएको मान्नुपर्दछ । सामाजिक कार्यकर्तालाई समाजले र रानीतिक कार्यकर्ता वा नेतालाई समाज र इतिहास दुवैले नियन्त्रण गरी काबुमा राख्दछ । मानवा समाजमा आफूले गरेको गल्तीबाट कहिल्यै पनि उम्कन सकिन्न । सिकार गरेर भागेको जंगली जनावरजस्तै भाग्न सकिन्न ।
ङ. नाहाङ्मा
लिम्बू जातिमा अत्यन्त मनितो गरिने देवतामा हारारा पित्चम्मा र खाम्बुत्लिङ् नाहाङ्मा हो । यस जातिको आख्यान र मान्यतानुसार पुरुष-माइती) एक्लैले केही गर्न सक्दैन । स्त्री-चेली शक्तिलाई धागो, डोरी, पात, घुङ्रिङ इत्यादिका रुपमा आफूसंग राखिन्छ । यो नाहाङ्मा विशेष गरी घरको मूली व्यक्तिको गरिन्छ । कुनै ठूलो महत्वपूर्ण काम गर्नुअघि सफलता र शुभसाइत वा सौभाग्यको लागि यो अनुष्ठान गर्ने गरिन्छ । यो अनुष्ठान केवल घरको मूलीको मात्र र सबै बयस्क परिवार सदस्यहरूको पनि गरिन्छ । नाहाङ्मा अनुष्ठान प्रायः तीनवर्षो अन्तरालमा गर्ने गरिन्छ । सक्नेले वर्षौपिच्छे पनि गर्नेगर्छन्, गर्न सकिन्छ । यो माङ्गेन्नासंगै पनि गर्न सकिन्छ । यो अनुष्ठान गर्दा घरभित्र सबै ढोका बन्द गरेर भित्रबाहिर नगरीकन सम्पन्न गरिन्छ, कुनै संगठनको बन्दसत्र जस्तो । नाहाङ्मा संस्कार परिवारमा शक्ति प्राप्त गर्न गरिने पुजा हो ताकि सम्पूर्ण कमजोरी वा बाधा व्यवधानहरू परास्त होऊन् । आज यो अनुष्ठानलाई आत्मप्रेरणा वा उत्प्रेरणाको स्रोतको रुपमा लिइन्छ । यस पूजामा बन्दुक, गुलेली, ढाल-खो-), तरबार र भाला आदि हतियार सामग्रीहरूको पनि पूजा वा प्रयोग गरिन्छ । केवल फेदाङ्मा र साम्बाले मात्र यो अनुष्ठान सम्पन्न गर्न सक्दछन् । कुनै अवस्थामा मुन्धुम्मा परेको अस्पष्टता वा दुविधालाई समाधान गर्न भद्र भलाद्मी -तुम्याहाङ्) तथा र्सवसाधारण व्यक्तिहरूको सहयोग लिइन्छ । लिम्बू समाजमा कुनै पनि अनुष्ठान गर्दा फेदाङ्मा वा साम्बासंगै यी भद्र व्यक्तिको पनि आमन्त्रण साक्षी वा सहयोगीको रुपमा गरिएको हुन्छ । यस अनुष्ठानमा मानिसलाई उसको ‘चोःत्लुङ्’ मा पुर्याएर ल्याइन्छ । यो चोत्लुङ्लाई मानव जातिको शक्ति, प्रतिष्ठा र प्रगतिको प्रतीकको रुपमा लिइन्छ । यस संस्कारले लिम्बू जातिलाई बलवान र लडाकू चरित्रको हुन प्रेरित गर्दछ । सामाजिक तथा राजनीतक कार्यहरूका बुद्धि र बल दुवै शक्तिको अपरिहार्यतालाई यस अनुष्ठानले इङ्गित गर्दछ । कुनै पनि महान कार्य सम्पन्न गर्न लासेलुसे पाराले हुँदैन । त्यसको लागि सामर्थ्यवान, आँटी र हातहतियारले पनि सुसज्जित हुनुपर्ने रहेछ भन्ने पाठ यस संस्कारले सिकाउँदछ । कुनै गलत कार्य गरेर शीर ढलेको वा केवल व्यक्तिगत स्वार्थले मात्र उत्प्रेरित नेतृत्वले सफलताको सिँढीमा पुर्याउँदैन । फेदाङ्मा वा साम्बाले चोःत्लुङ्मा पुर्याउन गरेको तयारी वा कसरत, लिएको साथ वा अपनाएको होसियारीपन सबै सबै राजनीतिमा पनि अपनाउनु पर्दछ भन्ने पाठ यसबाट सिक्न सकिन्छ । घरको मुली घरको नेता भएझैं कुनै पनि संघ संगठनको पनि र्सवमान्य नेता हुनर्ुपर्छ, उसले सही नेतृत्व गरेको हुनुपर्दछ । र, अरुले पनि नेताको मान, मर्यादा र सम्मान गर्नुपर्दछ भन्ने शिक्षा पनि यस संस्कारबाट लिन सकिन्छ ।
च. तङ्सिङ् तक्मा
किरात लिम्बू समुदायमा गरिने संस्कार तङ्सिङ्को अर्थ वर्तमानका सन्तति र पूर्खासंगको संयोजन हो । यसलाई लिम्बू समाजमा महत्वपूर्ण अवसरको रुपमा लिइन्छ । यसको शाब्दिक अर्थ, ‘समन्वयको कार्यमा नजिक हुनु, सम्झौतामा पुग्नु वा आउनु अथवा समय र परिस्थिति अनुरुप सही वा सुहाउँदो हुनु’ भन्ने हुन्छ । यसको अर्को अर्थ पूर्खाको बाटोमा हिँड्नु वा त्यसलाई खेद्नु भन्ने पनि हुन्छ । तङ्सिङ तक्मा निश्चित परिवारको पूर्खाले बसाएको वा सुरुवात गरेको सामाजिक एकता, ऐक्यवद्धता र समन्वयको संस्कार हो । यसो गरे राम्रो सम्बन्ध, समन्वय वा एकता रहिरहन्छ भन्ने विश्वास गरिन्छ । यस संस्कार सम्पन्न गर्दा सराप बगाउने -माङ्हुप् वादेम्मा) अनुष्ठान पनि गरिन्छ । यसमा मानव समुदायमा भएको अन्तक्रिर्या र द्वन्द्व तथा त्यसको समाधानको मुन्धुम् पाइन्छ । लिम्बू संस्कृतिमा कसैले अहित वा ‘कु’ गरेमा उसलाई आजीवन नराम्रो होस् भनी सराप्ने मुन्धुम् पाइन्छ । यसरी सरापेको साँच्चै लाग्छ र त्यस्तै हुन्छ भन्ने मान्यता पनि छ । त्यसैले जान अञ्जानम पिता पूर्खाको पालामा लागेको सरापलाई वर्षौपिच्छे बगाउने चलन छ । यसको सार हामीले त्यस्तो कार्य गर्नै हुँदैन जसको कारण कसैलै हामीलाई सरापोस् । यस्ता सराप लाग्ने कार्य गरेमा ऊ मानसिक तनाव वा पीडामा परेर परलोक हुन्छ भन्ने विश्वास पनि छ, यो संस्कारमा । यो तङ्ससिङ तक्मा अनुष्ठानले हामीलाई संस्कारगत रुपमा एकापसमा मिलेर बस्नु, सहकार्य वा समन्वय गरेर कार्य गर्नु अथवा कार्य गर्दा अतीत, वर्तमान र भविष्य सबै काललाई मनन गरेर काम गर्नु भन्ने पाठ सिकाउँदछ । छ. सिमेरिङ -मृत्यु संस्कार लिम्बू जातिहरूको मृत्यु संस्कारका अनुष्ठानहरू एकदमै मार्मिक, हृदयविदारक र अर्थपूर्ण छन् । मृतकको बाँच्न पाउने अधिकार वा उसको मृत्यृको कारणबारे गहनरुपमा व्याख्या-विश्लेषण वा चिन्तन-मनन गरिन्छ । यसको मुन्धुम् मृतकलाई चिहानमा पुरेर बाटोमा र्फकंदै गर्दा कोही मुन्धुमविद्ले भन्छ- आजको यो दुःखदायी घट्नामा हामी सबै इष्टमित्र सहभागी भई सदगत गर्यौं । यो मृत्यु र सदगत्को कार्यप्रति यदि कोही व्यक्तिहरूको चित्त बुझेको छैन वा शंका-उपशंका लागेको भएमा कृपया, त्यो कुरा भन्नु होला । हामी त्यो चित्त नबुझाई वा शंका-उपशंकाको निदान गर्नेछौं । यहाँ कोही त्यस्तो हुनुहुन्छ त -’ भन्ने भावमा सोधनी गरिन्छ । यदि कसैको यो मृत्युप्रति शंका लागेमा वा कसैको कर्तव्य भएको थाहा भएमा अथवा सद्गत गर्राईमा चित्त नबुझेको भएमा यही अवसरमा आफ्नो कुरा राख्न पाइन्छ । यदि त्यस्तो नभए ‘यहाँ हामीमध्ये त्यस्तो कोही छैनौ है भन्नुपर्दछ । यस संस्कारले आजभन्दा हजारौं वर्षअगाडि जुनबेला वर्तमानको जस्तो नियम कानुनहरू थिएन, त्यसबखत पनि न्यायसंगत कार्य हुन्थेछ भन्ने ज्ञान हुन्छ । अन्तिम कर्म बर्खन्तको दिन वा सुद्ध्याँइ - खाउमा) अनुष्ठान गर्दा पनि यही भावको मुन्धुम् भनेर अन्तिम् विदाइ गरिन्छ । यस संस्कारले मानिसको जीवनको महत्वबारे प्रकाश पार्दछ । कोही समस्या वा आपद् विपद्मा हुदा उसलाई बचाउन सथासक्य प्रयास गरियो कि गरिएन भनेर खोजी गर्दछ । मानिसको जीवनलाई खेलाँची सम्झेर कसैको व्यक्तिगत स्वार्थपूर्ण सामाजिक वा राजनीतिक सौदाबाजीमा समपर्ण गर्नुहुन्न भन्ने भाव झल्किन्छ । मानिसको मृत्यु भएझैं विचारको पनि मृत्यु हुनसक्छ । त्यति सजिलै विचारको मृत्यु पनि हुनुदिनु हुन्न । मानिसलाई आपसमा साइनो सम्बन्धले भन्दा पनि विचार र
भावनाले बाँधेको र बचाएको हुन्छ ।
६. किरात दर्शन
किरात लिम्बू संस्कृतिभित्रका केही अंश माथिका कुराहरूले संकेत गर्ने दर्शन मध्यम मार्गीय शैलीको छ । यसले हामीलाई सबैको सामयिक अस्तित्वलाई स्वीकारेर जीवन, समाज र राज्यको सञ्चालन गर्नुपर्दछ भन्ने भाव झल्कन्छ । कुनै पनि अतिवाद वा कट्टरताले जीवन र समाजलाई निरस र निर्रथकमात्र बनाउँदछ । बहु जाति र संस्कृतिको सामाजिक तथा राजनीतिक अस्तित्वलाई स्वीकार्ने बहुसांस्कृतिक एवं सह-अस्तित्ववादी किरात दर्शनको पहिचान र विकास गर्नु आजको आवश्यकत हो ।
७. निष्कर्ष
नेपालमा संघीय राजनीतिको अभ्यास भइरहेको बेला यो राजनीतिक संस्कारको बहसले केही मौलिक दर्शनको उद्घाटन गर्न सक्छ कि भनेर शुरुवात गरिएको हो । किरात लिम्बू संस्कृतिभित्र मात्र पनि यस्ता दर्शनका स्रोतहरू असिमित छन् केवल पहिचान र उद्घाटनको मात्र खाँचो छ । वैचारिक बहस र अन्तर्त्रिया गरौं, यस प्रक्रियाले हामी सबैलाई निखार्दछ र तिखार्दछ पनि । हामीहरू कतिपय सवालमा आफ्नै संस्कार, संस्कृति र धर्म दर्शनभित्र रहेका अनुपम ज्ञानहरूलाइ पहिचान गर्न नसकेर पनि पछि परेका हुन्छौं । अब हामीले आफ्नै संस्कृतिमा पनि राजनीतिक संस्कारहरू खोजेर मौलिक राजनीतिको सूत्रपात गरौं । आफ्नै संस्कृतिकै कठघराबाट अहिलेको राजनीति र राजनीतिक संगठन वा नेतृत्वलाई नियालौं, जोखौं र सही बाटो पहिल्याउँ । यसरी नै अब हामीले किरात धर्मदर्शनको खोजी पनि गर्न बाँकी छ ।
साभारः निङ्वा-सो स्मारिका २०६४
लिम्बू विद्यार्थी मञ्च त्रिभुवन विश्वविद्यालय इकाई समिति कीर्तिपुर, नेपाल
लेख:
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Thursday, December 13, 2007
विजयपुर धरानमा लिम्बुवानको वृहत राजनीतिक भेला सम्पन्न
लिम्बुवान / मंसिर २७
“लिम्बुवानबासी जनताको चाहना- लिम्बुवान राष्ट्रिय राज्यको स्थापना” भन्ने नाराका साथ जातीय आत्मनिर्णयको अधिकारसहितको लिम्बुवान स्वायत्त राज्य निर्माण सम्बन्धी दुई दिवसीय अन्तर्कृयात्मक राजनीतिक भेला विजयपुर लिम्बुवान्मा हालै सम्पन्न भएको छ ।
यही मंसिर २० र २१ गते लिम्बुवानको विजयपुर धरानमा आयोजना गरिएको सो भेलाले धरान घोषणासमेत जारिगरेको छ।
संघीय लिम्बुवान राज्य परिषद्ले आयोजना गरेको सो कार्यक्रममा परिषद्का अध्यक्ष सन्जुहाङ् पालुङ्वाद्वारा अन्तरिम् लिम्बुवान् स्वायत्त राज्य सरकारको खाका प्रस्तुत् गरिएको थियो।
कार्यपत्रउपर टिप्पणी गर्नेक्रममा तामाङ्सालिङ् स्वायत्त राज्य परिषद्का अध्यक्ष डीके बुधिष्टले यस्तो कार्यक्रम् र कार्यपत्र स्वायत्तता चाहने सबै संगठनहरुको सहभागिता र आवद्दताबाट गर्नुपर्ने कुरा बताउनु भयो। परिषद्को उक्त्त प्रयासको सराहना गर्दै अश्यक्ष बुद्धिष्ट्ले तामाङ्सालिङ्बसी जनता अहिले यही अवस्थामै एक्लै समानान्तर सरकारको गठन गर्ने पक्षमा नरहेको कुरासमेत अवगत गराउनु भयो।
टिप्पणी मन्तव्यको क्रममा खम्बुवान् बुद्धिजीवी भूमि साम्पाङ्ले भन्नु भयो- माओवादीले ढिलै भएपनि लिम्बुवानको अस्तित्वलाई सम्बोधन गरेको तर खम्बुवान् क्षेत्रमा अझै पनि किरात् प्रदेशको अवधारणालाई कायमै राखेर लिम्बुवानको किराती अस्तित्वमाथि पुन: प्रश्न उब्जएको धारणा व्यक्त्त गर्नुभयो।
लिम्बुवान राष्ट्रिय मुक्त्ति मोर्चाका अध्यक्ष श्री जबेगूले मन्तव्यको क्रममा लिम्बुवानको खाका कोर्नेजस्तो महत्वपूर्ण र संवेदनशील् सवालमा सबै लिम्बुवान् स्वायत्तता चाहने संघ संस्था तथा राजनीतिक संगठनहरुको सामुहिक सहभागिता र भूमिका रहनुपर्ने कुरा औंल्याउनु भयो। वहाँले यो कर्य किरात याक्थुङ् चुम्लुङ्को समन्वय र नेत्रित्वमा गठित् सन्जालले गर्नुपर्ने रायसमेत् व्यक्त्त गर्नुभयो।
आफ्नो टिप्पणी मन्तव्य राख्ने सिलसिलामा लिम्बुवानका इतिहासनिद् शिवकुमार श्रेष्ठले लिम्बुवान् स्वायत्तता हुनुपर्ने र यस महान् कार्यमा सबै लिम्बुवान्बासी जनताले साथ् सहयोग गर्नुपर्ने धारणा राख्नुभयो। वहाँले थप्नुभयो- लिम्बुवान्बासी जनताले लिम्बुवान् स्वायत्तता पाउनै पर्छ र ती जनताले जसरी पनि आफ्नो अधिकर लिएरै छाड्छन्।
यस कार्यक्रममा परिषद्का काठमाडौं उपत्यका सम्पर्क मन्च सदस्य अमृता थेबेले स्वागत मन्तव्यको क्रममा राष्ट्रिय मुक्ति आन्दोलनका महान् शहीद राजकुमर आङ्देम्बे ‘माङ्तोक्’लाई राष्ट्रिय शहीद घोषणा गरी शहीद परिवारलाई सरकारले स-सम्मान् उचित् क्षतिपूर्ति दिनुपर्ने कुरामाथि जोड् दिनुभयो।
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Monday, May 25, 2009
KIRATI MONGOL RACE
Chandra Prakash Sunuwar
Kiranti people are very ancient tribe in history .actually nobody khows when they came in nepal because these people are mentioned in ancient religion book of hindu like BED,PURAN,MAHABHART,SWASTHANI BRATA KATHA,HIMAVAT KHANDA ETC.These people are also mentioned in ancient Greek history, Chinese history and holy book of Sikh guru nanak.In Mahabharata once lord siba was went to nepal disguising himself as kiranti hunter and lord siba was again having incarnation of kiranti hunter and hunting around pasupatinath in SLESHMANTAK BAN.This can approved that kiranti people were already in nepal since ancient time actually no body’s knows the fact. According to Mahabharata when vimsen defeated the seven kirant king in northern India that time to make him happy beautiful kirant ladys were bringing him mountain medicine,gold,silver and other precious things.it is also mentioned that beautiful kiranti kanya was digging the medicine in mountain with golden khurpi{a kind of tool.}Kiranti NEW YEAR it’s been already THE YEAR 5063 which is considered The kiranti king yalamber stablish that new year which is called YELE SAMBAT. In wallo kirant of kiranti people used to celebrate this new year in the time of MAGHE SIRI PANCHAMI OR SUKLA PANCHAMI because these days are always considered lucky day for kiranti people.It is believe that yalamber was formed the kingdom in that day. This can prove that kiranti were exist before 5000 years ago.When they defeated by Litchchivi Again they formed 3 kirant kingdom in east.It is myth and believe that wallo kirant king BINICHA establish his kingdom in this precious day maghe sukla panchami.Once upon time they were not only in nepal but they used to ruled and lived from all the Himalayan range from Pakistan,Afghanistan all the Northern India like Himanchal Pradesh ,Nagaland ,Silang,Sikkim,Darjeeling to Compochia and Vietnam.Nowadays these kiranti are disappear and disguised themselves as local people for proof still you can find kulung people in TAIWAN AND CHINA They are tribe from our kulung Rai,Sunuwar are called KOICH OR KOICHI still you can find KOICH Tribe in JAPAN{LIKE KOICHI TANAKA,KOICHI SUGIYAMA,KOICHI NAKATA,KOICHI TOGO,KOICHI MURAYAMA ETC}.In sunuwar language koich for male and koichim for woman exactly Japanese tribe said koich for male and koichim for women. They are very famous tribe or surname they are considered migrated from china before 5000 YEARS ago. so on ancient kiranti were NAGA from Assam and Burma.KHAMER from Cambodia{Who believe their ancestor were kiranti and came from Assam.Khamerouge or khamer guerrillas are world famous and well known people.khamer empire was so large who used to rule all Indochina,Thailand,Vietnam,laos,malayasia part of china. According to professor GERRY NORMAN AND TSU-LIU MEI Mon Khmer kiranti people meet Chinese in Yangtze region between 1000 BC and 500 BC. Yangtze king valley was non Chinese specially Khmer kirant used to live}KHASI from silang,LEPCHA from sikkim,DRUKPA from Bhutan, HAZARA tribe from Afghanistan and Pakistan as well{Who used to build giant tallest stone BUDDHA in Afghanistan but this was destroyed by Taliban hitting by missile during the Taliban regime}.Even kiranti language on the basis of verbal agreement morphology the kiranti family has been compared to the QIANGIC and NUNGISH groups spoken Respectively in Sichuan china and the china - Burma Boarder area which is written by {THURGOOD 1984}It can prove that ancient kiranti were completely disguised and vanished themselves in local people of that country. According to Sunuwar kirant bansawali Assamis and Tripura people were same race with kiranti.The Tripura people are considered part of Tibeto-Burmese ethnic group.Origionally they migrated from near the Upper courses of YANGTZE KIANG and HWANG HO river in western china. long before the SUI DYNESTY came to power. At the time of migration they were ANIMIST. So it may be reasonably assumed that they migrated before 65 AD, The year Buddhism was introduced in china. The Common reference to these people as KIRANTS AND CINAS in the early SANSKRIT TEXTS OF India unmistakably indicates that they came down to the Assam valley long before the dawn of Christian era. Tripura were able to expand their influence as far as CHITTAGONG, as far west as COMILLA and NOAKHALI.Not only Nepal but Tripura as well known as KIRANT DESHE{LAND OF KIRANT} In ancient time and assumed migrated during hunting age according to anthropology. MANIPUR AND HASTINAPUR city was so famous and centre of civilization in ancient India. There is too many myth and legendary folk tales about ancient Manipuri kiranti king and civilization. These people were BALI PUJAK.the way of worship{Bali puja bidhi}of kamacha Devi’s temple in Assam is considered kiranti bidhi{way}. KOTI HOM was kiranti dharma{Bali puja}Still the wallo kiranti sunuwar celebrate this koti home puja.It’s called GIL PUJA which you have to sacrifice 360 animal of earth and all sort of grain of earth, you have to prepare hundred of thousand of MURIS wine. Hundred of jhakri,bijuwa and many different kind of NASO{Mundhum pujari} continues praying. In ancient time it used to long last more then 6 month. This gil puja is very expensive you can’t do by yourself has to be done by community so this koti hom or gil puja start to disappear Which one is greatest kiranti religion According to sunuwar kirant bansawali when the kirant come down from the Mongolia to the Indian continent and start to migrate to westward of Himalayan range from Assam to nepal who left in northern India these kirants are called Naga,gora,bora,chapera,villa,khasia. Still these people are pure mongoloied people. The rest one branch of kiranti who entered the nepal and start to ruled.Decendant of these kirantis later became sunuwar ,rai,limbu and yakha.When kirantis were defeated from Kathmandu valley again they regrouped and establish 3 kirant kingdom in east like WALLO KIRANT,MAJH KIRANT AND PALLO KIRANT.This new kirant kingdom was start from SANGA BHANJYANG HILL in Kathmandu{from west} to SIKKIM IN{east}.They marked the Boarder with erecting THARO{ancient way of marking the boarder}.SUNUWAR are called wallo kirant,Rai are called majh kirant,and limbus are called pallo kirant.That time First king of wallo kirant was king Binicha whose kingdom was Bhuji kot gaun in Ramechchap district. Then after other kings And queens were MAFAI RANI MAFAI RAJA,GOLMA RANI GOLMA RAJA,CHUPHAI RANI CHUPHAI RAJA,KALO RANI KALO RAJA,HUNPIN RANI HUPIN RAJA,THAKU RANI THAKU RAJA,GOSAI RANI GOSAI RAJA,NAISA RANI NAISA RAJA etc but these things only left in secret mantra of {Dhami,Jhakri,Bijuwa,Nasho,Baidang and Mundum}Pureley which was recorded in Bhag pahilo kiranti bansawali it is myth that it was written with the blood and gold so you can see blood golden colour. Which was purely written in KAIKE{ancient kiranti script, Nowadays wallo kiranti people trying to copy that kaike lipi by the help of old peoples which is already released long time ago. If you interested then you can find in sunuwar welfare society}. All of these proof and precious book were destroyed by rana government. That time they were specially open office for to destroy all of these recorded historical book,bansawali,lal mohar,tamra patra,silapatra ,bhoj patra of kiranti people. Office was used to called Jatiya nasta bivag(Gopal guung}.kirantichap darwar of dolakha district which was built by wallo kiranti king, same thing kiranti dhara and chautara of mirge village of dolakha district was build by wallo kiranti king still this Dhara is called Banja Dhara by local Tamang people that means sunuwar kiranti dhara in Tamang language. Still there is many kiranti grave in Jiri,Sindhupalchok and Kavre palanchok,Chyane,Trisule in Thulopatal{Village Development Committee} of dolakha district. Ancient kirant were fierce fighter, deft archers hunters and trappers so still kiranti sunuwar are called DUWAL BANDHI SIKARI.In ancient time sunuwar people they used to take A DALO{Basket} of humming bird{Phista chara},Leg of WILD BOAR,DEER{Specially jharl and ghoral}and wines in marriage proposal because he has to show the hunting skill. As being hunter. By gone days when other tribes apart from kirant if they go in jungle or top of the hill they used to say {Rachcha gara sikari kirant}.Still in village people scared to become sick in time of morning, evening and place like top of the hill, jungle because they have belief kiranti archer shoot the arrow on them if they show disrespect in such place. Still in chandi festival they kill the buffalo and pigs by shooting arrow keeping their hunting tradition. When they get angry they crossed the border it’s extreme so they are given symbol name of CHITUWA AND KIRUWA.When the gurkha kingdom seized the land of kirant with the help of conspiracy kirantis were given many many positions and greed’s like MUKHIYA,SUBBA,RAI,DEWAN,GIMI,GIMWAL,THALU,PANCHAYEN,GAURUN and TAMRAPATRA,LAL MOHOR Which they have done guarantee that kiranti lands always belongs to kiranti.Which can never seized by others .like in Limbus tamra patra it is written and sign by prithivinarayan shah. In that tamra patra it says{UDHO JAGAR,UBHO BAGAR KHOLAKO TITE MANCHA SAMMA TOLAI,AKAS KO CHANDRA SURYE PATALKO BASUKI YEDI MERA SANTAN LE TERHA PUSTA BHITRA TERA RAJYA PHIRTA NADIYE NEPAL KHALBALINE CHA}.Same thing sunuwar has Lal mohar. During the Rana period very known and legendary THALU WAS PARAT JIJICHA SUNUWAR.Who got the royal seal from rana government at that time appointing THALU {position} of all eastern kiranti region. He can go as far as he like to decide the reeds{mudda}He was the ultimate power above the law in that area. He used to born in Ward no 3 surke village development committee in Rasnalu.He used to be very wealthy man. He had 500 cattle’s uncountable Goats,Sheeps and land which you cannot view bye your naked eye need to walk whole day to cover it. His descendant are still alive if we try to find more about him then certainly we can get more knowledge about him. The Kiratas (Sanskrit) mentioned in early Hindu texts are the tribals or Adivasi (aborigines) of the land. They are mentioned along with Cinas (Chinese). The Kirata (Sanskrit) is a generic term in Sanskrit literature for people who lived in the mountains, particularly in the Himalayas and North-East India and who were Mongoloid in origin. They are mentioned along with Cinas (Chinese), and were different from the Nishadas.[1] They are first mentioned in the Yajurveda (Shukla XXX.16; Krisha III.4,12,1), and in the Atharvaveda (X.4,14) . Yajur Veda describing the "handsome" mountain people and hunters in the forests and deadly warriors. In Manu's Dharmashastra (X.44) they are mentioned as degraded Kshatriyas, which meant that they were considered to be of advanced civilization, but outside the ambit of Brahminical influence. It is speculated that the term is a Sanskritization of a Sino-Tibetan tribal name, like that of Kirant or Kiranti of eastern Nepal. Kirati languages belong to Tibeto-Burman family of Languages . Kiratas have been identified as the present day Rai, Limbu and Sunuwar of Nepal. Ghatotkacha of Mahabharata fame (Son of Bhima) was a Kirata Chieftain.In Yoga Vasistha 1.15.5 Rama speaks of kirAteneva vAgurA, "a trap [laid] by Kiratas", so about BCE Xth Century, they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King Suraghu, the head of the Kiratas who is a friend of the Persian King, Parigha.The most famous Kiratas in Hinduism. Kirata Kingdom in Sanskrit literature and Hindu mythology refers to any kingdom of the Kirata people, who were dwellers mostly in the Himalayas (mostly eastern Himalaya) and North-East India. They took part in the Kurukshetra War along with Parvatas (mountaineers) and other Himalayan tribes. They were wide-spread in the folds and valleys of Himalayas in Nepal and Bhutan, and in the Indian states of Himachal Pradesh, Uttarakhand, Uttar Pradesh, Bihar, Assam and Tripura.Though dwelling in the Himalayas and other inaccessible regions, Kiratas did not get the status of super-humans enjoyed by other tribes like the Gandharvas, Kinnaras, Kimpurushas and Yakshas. This was probably because of their greater interaction with the Vedic people, which resulted in their de-mystification.The Kirats were the aborigines of north-eastern Himalayas . According to Baburam Acharya, they came to Nepal in about 700 B.C. and ruled over it. They were short and had robust bodies, broad cheeks, flat noses, thin whiskers, and dark eyes. They were well trained in the art of warfare, and were very skilful archers. They were the ancestors of the present day Kiratas: - Kulung, Thulung and Yellung. Yalamber, the first Kirati king of Nepal belonged to the Yellung clan. According to the Kiranti genealogy, collected by Wright, twenty-nine Kings of the Kirant dynasty ruled over Nepal for 1,118 years. Some historians claim, the number of Kirati rulers was not twenty-nine but thirty-two. Irrespective of the number, the fact is that Yalambar was the first and Gasti was the last king of this dynastyAltogether, there were 29 kings of this dynasty who ruled over Nepal for about 1225 years But according to kirant bansawali record there is 34 kiranti king who ruled the Nepal . According to the chronicle (Bamsavali) of Kirkpatrick, Kiratas ruled over Nepal from about 900 B.C. to 300 A.D. During this long period, altogether 29 Kirat Kings ruled over the country'.The twenty-nine Kings were : 1.Yalambar 2.Pari 3. Skandhar 4.Balamba 5.Hriti 6.Humati 7.Jitedasti 8.Galinja 9.Oysgja 10.Suyarma 11.Papa 12.Bunka 13.Swawnanda 14.Sthunko 15.Jinghri 16.nane 17.luka 18.Thor 19.Thoko 20.Verma 21.Guja 21.Guja 22.Pushkar 23.kKeshu 24.Suja 25.Sansa 26.Gunam 27.Khimbu 28.Patuka 29.Gasti On the basis of the Puranas and other ancient religious texts, it is presumed that the Kiratas ruled in Nepal after Gopal and Mahipal. The first king of the Kiratas was Yalamber, who defeated Bhuvan Singh, the last king of Ahir dynasty and established Kirat rule in Nepal . He extended his kingdom as far as the Tista river in the east and the Trishuli in the west. It is said that during the battle of Mahabharata, Yalamber went to witness the battle with a view to take the side of the losing party. Lord Krishna, knowing the intention of Yalamber and the strength and unity of the Kiratas, thought that the war would unnecessarily be prolonged if Yalamber sided with the Kauravas. So, by a clever stroke of diplomacy, Lord Krishna cut off Yalamber's head.Here I would like to describe how yalambers head landed in Nepal and later became worship place of nepali the AKASH BHAIRAB.Akash Bhairav, the temple of the Kirat King slain during the epic battle of Mahabharata………….The Kirats are the first documented rulers of the Kathmandu Valley . The remains of their palace are said to be in Patan near Hiranyavarna Mahavihara (called “Patukodon”).The first and best remembered king was Yalambar. Legend has it that when Yalamber heard about the great battle that was fought in the distant plains of Kurukshetra, he too wanted to participate in this battle. So donning a fierce and silver mask of Bhairab, the Lord of Terror, he went with his army. At the battle field he was met by Lord Krishna who asked him whose side he was on. He replied that he would take the side of the losing army. Lord Krishna fearing that the fearsome warrior would join the Kauravas, decapitated his head with such force that it flew past the Himalayas to Kathmandu and rested at the place where the Akash Bhairab temple now stands. The temple, a three storey structure now stands in the busy square of Indra Chowk But according to sunuwar kiranti bansawali it was not yalamber but was kirant eklabya who went to mahabharat war taking only 3 arrows which he can destroy heaven,earth and hell.Even krisna was not mighty like him so he killed him with the help of conspiracy.Nepal is a very ancient country, which was ruled by many dynasties in the past. Among them, the Kirant rule is taken as a very significant one, being the longest period that extended from pre-historic to historic period. In ancient Hindu scriptures, Nepal is referred as the "Kirant Desh" or "the Land of Kirants ".Kirants were indigenous people of Mongolian race with stout and short stature, high cheekbones, flat noses, narrow black eyes and thin moustaches and beards. They were brave and doughty warriors and very deft archers. Before the advent of the Kirants, there were Ahir and Abhir rule in the valley. Yalambar, the first Kirant King, overthrew the last king of Abhir dynasty Bhuban Shima. Thus, after defeating the last ruler of Abhir dynasty, Yalambar laid the foundation of the Kirat dynasty that lasted for about 1225 years. When Kirants occupied the valley, they made Matatirtha their capital. The Kirant kingdom during the rule of Yalambar had extended to All mountain range in west to afganstan and assam to the East. The Kirants revere him as the God King.It was during the rule of Jitedasti, the 7th Kirant king, Lord Gautama Buddha visited the valley with his several disciples. He visited the holy places of Swayambhu, Suheswari, etc and preached his religious gospels. Kirants in the valley refused to follow his doctrine, but welcomed Lord Buddha and his disciples. It is also said that King Jitedasti had helped the Pandavas in the battle of Mahabharata. It shows, of course, a historical anachronism; because according to another legend, the battle Mahabharata had taken place during the regime of King Yalambar.During the rule of the 4th Kirant King Sthunko about 2250 BC, the Indian Emperor Ashoka had his inspections engraved on rocks and a stone-pillar. The pillar known as Ashoka-pillar still stands in Lumbini, the birthplace of Gautama Buddha. This historical monument was unknown to the world until Dr. Fuher discovered it in December 1985. Nepal Government has prepared a master-plan to protect and develop the Lumbini region as a religious tourism destination.Emperor Ashoka also came to the Kathmandu Valley later. His daughter Princess Charumati accompanied him. During his stay in the valley, he built four stupas in four directions and one in the centre of Patan. These monuments speak of the historical fact of Ashoka's visit to the valley. Another fact is he arranged his daughter Charumati's marriage with a local young Prince named Devpal. Prince Devpal and his consort Charumati lived at Chabahil, near the Pashupatinath temple area. Later, Charumati built the touss of Devpatan after the death of her husband in his memory. Charumati who later on became a nun also got erected a convent where she resided and practiced Lord Buddha's doctrine.Buddhism, thus entered Nepal and flourished during the liberal rule of the Kirant dynasty. Like Buddhism, another religious doctrine Jainism was being preached the same time by Mahavir Jain in India . In this regard, Bhadrabhau, a disciple of Mahavir Jain came to Nepal in about 300 BC when the 17th Kirant king Jinghri was ruling. But comparatively, Jainism could not gain popularity like Buddhism in Nepal .When the 28th Kirant King Paruka was ruling in the valley, the Sombanshi ruler attacked his regime many times from the west. Although he successfully repelled their attacks, he was forced to move to Shankhamul from Gokarna. He had built a Royal Palace called "Patuka" there for himself. The Patuka Palace is no more to be seen, except its ruins in the form of mound. "Patuka" had changed Shankhamul into a beautiful town. The last King of the Kirant dynasty was Gasti. He proved to be a weak ruler and was overthrown by the Sombanshi ruler Nimisha. It brought to the end of the powerful Kirant dynasty that had lasted for about 1225 years.After their defeat, Kirants moved to the eastern hills of Nepal and settled down divided into small principalities. Their settlements were divided into three regions; namely, "Wallo-Kirant" or "near Kirant"{SUNUWAR} that lied to the East of Kathmandu,From Banepa to Dudh koshi "Majh-Kirant"{RAI} or "central Kirant"From Dudh koshi to Arun koshi and "Pallo-Kirant"{LIMBU} that lied to the far east of the Kathmandu valley From Arun koshi to sikkim. These regions are still heavily populated by Kirants.Among the 3 kirant’s Sunuwar are the least in number because they were the main shield for kiranti region situated in west.Whatever the invasion come from enemy they would be prime target.Since lichavi,malla and shah period they were facing prime attack.There is myth when malla king stablish his palace or fort to capture kiranti region in Dolakha.Wallo kiranti king were keep fighting with them and succeed to repeal.So they were saving kipata of kiranti but finally they loose with shah king not with the war but consipiracy.Later they easily capture majh kirant but stuck in pallo kirant because limbus seen what’s happen in wallo kirant and majh kirant already.Wallo kiranti warrior helped prithivi narayan to capture kirtipur which he lost twice. Finally kiranti warrior succeeds to capture and make him victorious. They were doing this because to make him happy and not to attack kiranti land but instead he overrun later.MUKHIYA title was given by prithivi narayan shah for sunuwar not to rebel against gorkha kingdom.That time mukhiya position was very big and powerfull it means Head Man of wallo kiranti region.They used to collect all tax from that region.CIVILISATION AND CULTURE DURING KIRAT PERIODThe long rule of the Kirants manifests that they were strong and well organized people. Their society, administrative system and economy were well organized. Later, their successors Lichchhavis also gave due importance to their legacy. They exerted great influences not only in the valley, but also outside of it in the eastern region. We still find many places, hills and rivers that are named in Kirant languages.Kirants enjoyed a free and open society. There was no gender discrimination. To facilitate justice system in the public, law courts were established at many places and effective laws were made to deal with crimes and offences. Nepal had trade link with India , Tibet (then a free country) and China . Nepalese businessmen carried out trade with these countries. Nepal chiefly exported wool, woollen goods, timber and herbs. Chanakya has mention in his famous book "Kautilya Arthasastra" that Nepalese blankets had a big market in Bihar , then called Magadh. As there was more financial prosperity in trade, more people were engaged in business than in agriculture. This factor also led to the migration of people of different racial origins with their own customs and cultures to Nepal . In course of time, these people merged into the main national system and formed part of a nation, thus helping to create and develop a healthy feeling of nationalism and brotherhood.By religion, Kirants were originally nature worshippers. They worshipped the sun, the moon, rivers, trees, animals and stones. Their primeval deities are Paruhang and Sumnima. Hinduism was introduced to and imposed on the Kirants only after the conquest of Gorkhali rulers whose root was in India . Kirants were quite tolerant and liberal to other religions. That was why Buddhism flourished during the Kirant rule in Nepal . Buddhism had rekindled a new interest and attitude among the people. Kirants had also built many towns. Shankhamul, Matatirtha, Thankot, Khopse, Bhadgoan and Sanga were prosperous cities with dense population. Thus, it can be safely said that the Kirant period had paved the way for further development and progress of Nepal in all sectors in future
References in Mahabharata
The Yamas, Kamvojas, Gandharas, Kiratas and Barbaras were mentioned together as northern tribes at (12,206). In the Krita age, they were nowhere on earth (meaning Ancient India). It is from the Treta age that they have had their origin and began to multiply. When the terrible period came, joining Treta and the Dwapara, the Kshatriyas, approaching one another, engaged themselves in battle.---Another group comprising Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas were also mentioned along with the first group.The Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, the Paundras, the Pulindas, the Ramathas, the Kamvojas were mentioned together as tribes beyond the kingdoms of Aryavarta. The Aryavarta-kings had doubts on dealing with them. (12,64)Kiratas in the list of ancient Indian kingdomKiratas were mentioned as an ancient Indian tribe along with the Pundras, the Bhargas the Sudeshnas, and the Yamunas, the Sakas etc and again along with the Sudra-Abhiras, the Dardas, the Kasmiras, and the Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas, the Poshakas, the Kalingas, the Tomaras, the Hansamargas, and the Karamanjakas; at(6,9)
Kiratas as a Mlechha tribe
Kiratas were mentioned along with Khasas, Chivukas and Pulindas and Chinas, Hunas, Pahlavas, Sakas, Yavanas, Savaras, Paundras, Kanchis, Dravidas, Sinhalas and Keralas. All these tribes were described as Mlechha tribes. Here they were described as the protectors of sage Vasistha and his cow against the attack of king Viswamitra. (1,177).Kiranti were enemy of indo Aryan vedic people who always fought against them. Mleccha (from Vedic Sanskrit mleccha, meaning "non-Aryan, barbarian") is a derogatory term for people who did not conform with the moral and religious norms of the Indo-Aryan society. The term is not attested in the Vedas, but occurs for the first time in the late Vedic text Shatapatha Brahmana. The law giver Baudhâyana defines a Mleccha as someone "who eats cow meat or indulges in self-contradictory statements or is devoid of righteousness and purity of conduct."That time of kiranti people used to eat cow meat. In the epic Mahabharata, some Mleccha warriors are described as having "heads completely shaved or half-shaved or covered with matted locks, [as being] impure in habits, and of crooked faces." They are "dwellers of hills" and "denizens of mountain-caves." In ancient India , this term was also applied by the Aryan kingdoms to foreigners. In Bhagavata Purana and medieval literature, such as that of Chaitanya Mahaprabhu, the term is used in the context of meat eaters, outcastes.Most of these mentioned mlechcha tribe were mongoloied people from central asia.Like khasas belive to be from khasakastan they were mongoloied people.
Territories of Kiratas
Kirata territories extended along the Himalayan belt of mountain ranges.Kiratas of diverse regions in ancient IndiaNumberless chiefs of the Kiratas, armed with hunting weapons and ever engaged in hunting activities, eating of fruits and roots and attired in skins (animal-skins or tree-barks), were mentioned to dwell on the northern slopes of the Himavat (Tibet) and on the mountain from behind which the sun rises (Arunachal Pradesh) and in the region of Karusha on the sea-coast (could be the mouths of Ganga in Bangladesh or the mouths of Sindhu in Pakistan) and on both sides of the Lohitya mountains (in eastern Assam and western Arunachal Pradesh). They were mentioned as bringing tribute to Yudhisthira during his Rajasuya sacrifice. They brought with them, loads upon loads of sandal and aloe as also black aloe, and heaps upon heaps of valuable skins and gold and perfumes, and ten thousand serving-girls of their own race, and many beautiful animals and birds of remote countries, and much gold of great splendour procured from mountains (2,51). The Kairatas (Kiratas), the Daradas, the Darvas, the Suras, the Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas along with the Vahlikas, the Kashmiras, the Ghorakas also were mentioned, here as bringin tributesThe various tribes of Kiratas were mentioned along with the Pahlavas and the Daradas and Yavanas and Sakas and the Harahunas and Chinas and Tukharas and the Sindhavas and the Jagudas and the Ramathas and the Mundas and the inhabitants of the kingdom of women and the Tanganas and the Kekayas and the Malavas and the inhabitants of Kasmira. They were described as accepting the sway of Yudhisthira, performing various offices in his palace. (3,51)The Kiratas, fierce in battle, dwelling in the fastness of Himavat, were vanquished by Karna for the sake of Duryodhana (7,4).Actually kiranti territories in past was too huge which is not only in east asia but also in west as far as ancient messopotamia present day of IRAQ. Sir Jhon Hammerton ancient history it's been said that there is relation between Kirat civilization and ancient Babylon and Mesopotamia.What it can clearly prove that kiranti were known in west as well not only in Indian continent.
Kiratas under the Himalayan kingdom called Pulinda
Pulinda king is described as the king of Kiratas also at (2,4). He is said to attend the inauguration of the new court of Pandava king Yudhisthira at Indraprastha along with many other kings of Ancient India (Bharata Varsha). His kingdom lied to close to the Kailas range in Tibet.Domains of king Suvahu, the lord of the Pulindas, is mentioned as situated on the Himalayas abounding in horses and elephants, densely inhabited by the Kiratas and the Tanganas, crowded by hundreds of Pulindas, frequented by the exotic tribes, and rife with wonders. Pandavas stayed here for some time on their onward-journey to the Himalayan regions (3,140).Then all those warriors, viz the Pandavas having in due course happily lived at Badari (Badrinath, Uttarakhand), for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come. And crossing the difficult Himalayan regions, and the countries of China, Tukhara, Darada and all the climes of Kulinda, rich in heaps of jewels, those warlike men reached the capital of Suvahu (3,176).Their final destination was the source of Yamuna. Thus they could have made a circular path, from Badari (Badrinath) to Tibet and Kashmir and finally to Himachal Pradesh.
Kiratas under Paundraka Vasudeva
There was a king named Paundraka Vasudeva, who was an enemy of Vasudeva Krishna. This king used to dress like Vasudeva Krishan and mock him. He mentioned to rule over the kingdoms of Vanga (West Bengal), Pundra (north-Bangladesh) and Kiratas (2,14). The Kiratas mentioned here were those lived in northern hilly regions of West Bengal, like the Darjiling area.
Kiratas under Bhagadatta
Kiratas (of Bhutan) and Chinas were mentioned as forming the army of Pragjyotisha (Assam) king Bhagadatta (5,19). This army took part in the Kurukshetra War for the sake of Kauravas and its size was one Akshouhini (a huge army unit).Kiratas conquered by BhimaBhima, during his military campaign in the eastern countries to collect tribute for Pandava king Yudhisthira's Rajasuya sacrifice, conquered Kirata kings, close to the Videha KingdomBhima, the son of Pandu, sending forth expeditions from Videha Kingdom, conquered the seven kings of the Kiratas living about the Indra mountain (2,29). These were considered to be the Kiriatas in Nepal.Kiratas conquered by NakulaNakula during his military campaign in the western countries to collect tribute for Pandava king Yudhisthira's Rajasuya sacrifice, conquered Kiratas in the western hillsNakula, the son of Pandu, then reduced to subjection the fierce Mlechchas residing on the sea coast (in Karachi area), as also the wild tribes of the Palhavas (an Iranian tribe), the Kiratas, the Yavanas and the Sakas (2,31). These Kiratas lied in the western mountains in Pakistan.Kiratas in Kurukhsetra WarKiratas (of Bhutan) and Chinas were part of the one Akshouhini of troops of Pragjyotisha (Assam) king Bhagadatta who joined the side of the Kauravas(5,19).Western Kiratas were mentioned along with the Sakas, and Yavanas, the Sivis and the Vasatis as marching in the huge army of Kauravas (5,198). The Sakas, the Kiratas, the Yavanas, and the Pahlavas were mentioned in a battle-array formed by the Kauravas (6,20). Similarly they are mentioned in another battle-array formed on another day at (6,50).Words of Satyaki a Yadava chief on the side of Pandavas, during Kurukshetra War:- Those other elephants 700 in number, all cased in armour and ridden by Kiratas, and decked with ornaments, the king of the Kiratas, desirous of his life, had formerly presented to Arjuna. These were formerly employed in doing good to Yudhisthira. Behold the vicissitudes that time brings about, for these are now battling against Yudhisthira. Those elephants are ridden by Kiratas difficult of defeat in battle. They are accomplished in fighting from elephants, and are all sprung from the race of Agni. Formerly, they were all vanquished in battle by Arjuna. They are now waiting for me carefully, under the orders of Duryodhana. Slaying with my shafts these Kiratas difficult of defeat in battle, I shall follow in the track of Arjuna (7,109).The Tusharas, the Yavanas, the Khasas, the Darvabhisaras, the Daradas, the Sakas, the Kamathas, the Ramathas, the Tanganas the Andhrakas (obivously not the southern Andhras), the Pulindas, the Kiratas of fierce prowess, the Mlecchas, the Mountaineers, and the races hailing from the sea-side, were all united in battle for the purpose of the Kaurava king Duryodhana. (8,73)The ruler of the Kiratas died in battle (8,5).A Naga named Lohita was mentioned at (2,9) along with other prominent Naga {kiranti} kings like Vasuki, Takshaka and Airavata.Naga King Lohita ruled a territory close to the Kasmira. Arjuna has visited this kingdom during his military campaign to the north, to collect tribute for Yudhisthira's Rajasuya sacrifice. :- Arjuna then defeated the brave Kshatriyas of Kashmira and also kirant king Lohita along with ten minor chiefs. (2,26).Having acknoledgement bravery and honesty of kiranti people later Arjuna became so much impressed with this kiranti people of asssam and decided to make permanent friendship with kiranti people so he was mentioned married with naga kiranti lady of manipur. Mahabharata tradition of being the seat of the Naga king Citravahana, whose daughter Citrangada was married to Arjuna.Ancient kiranti were nature worshipper and used to worship snake as well.This kind of all ancient religion were adopted or stolen by this indo Aryan people and made their religion.The snake - worship is more widely distributed and developed in more interesting forms, among the various tribes of Assam. Among the Khasis of Assam the most remarkable form of serpent-worship is that of U Thlen, a gigantic snake which demands to be appeased by the sacrifice of human victims, and for whose sake murders have been committed.In ancient time the ancestral god of the royal family is a snake called Pakhangba. The Rabhas worship a serpent God which once dwelt in a cave and was propitiated by the annual sacrifice of a boy and a girl.Because of this reason kiranteshore mahadev always seems carring snake on his neck.Manipur kiranti land in ancient time was so much developed and wealthy. Literally, the word ‘Manipur’ means a jewel of a land, and the state is set like a gem in the wavy mountains. According to legend, Lord Shiva and his wife Parvati danced in the valleys of Manipur accompanied with the Ghandharvas to the celestial light of Mani (jewel) from the head of the Atishesha, a serpant and that is how it has come to be called Manipuri. This dance is an inherent part of the rituals of daily life and it is performed on religious occasions and in temples throughout the region.Naga Ananta was the first among all the Naga kiranti kings. The second Naga chief Vasuki had the kingdom near Kailasa (hence the connection of Vasuki with lord Siva). The third chief Takshaka, in Takshasila both not far from Anantnag. The kingdoms of other Nagas like Karkotaka and Airavata (near Iravati River (Ravi, one among the five rivers of Punjab) were also not far away. Nagas{kiranti} had kingdoms in Nagaland and Andhra Pradesh. Arjuna's wife Ulupi was from one of such Naga kingdom (in Gangetic Plain) Arjuna's another wife Chitrangada who also was known to Ulupi was from Manipur. There are now many Naga worshiping places in South India, especially in Andhra Pradesh and Kerala.Actually this nag was not really human form of nag but one group of kiranti naga who used to worship nag and they claim they are decendant of nag.Who used to rule carrying many different kind of snake.Even making statue,picture,on flag{like on flag of bhutan you can see dragon and many chinese flag} and even real snake in their throne.So for their naga kiranti king aryan people start to give them many many name like kali nag,shesh nag,karkotak nag,vashuki nag actually all of them were kiranti people..still chinese people claim they are decendant of dragon{another form of gigantic snake}.Still bhutan is called land of thunder dragon in ancient time bhutan used to called kirant deshe{land of kirant} and their king is called DRUK GYALPO(DRAGON KING).Khamer people have mythology they came from assam nagaland and their anciestor were kiranti naga and their main deity is nag{snake}.Serpents, or nagas, play a particularly important role in Cambodian mythology. A well-known story explains the emergence of the Khmer people from the union of Indian and indigenous {kirant} elements, the latter being represented as nagas. According to the story, an Indian brahmana named Kaundinya came to Cambodia , which at the time was under the dominion of the naga king. The naga princess Soma sallied forth to fight against the invader but was defeated. Presented with the option of marrying the victorious Kaundinya, Soma readily agreed to do so, and together they ruled the land. The Khmer people are their descendants.[Same thing naga people of mayanmar –Burma their main god is nag{snake}.This nag worship system is flourished from assam to nepal,japan,china,korea and in west as well.Still in vietname many of the ancient temple are guardian by dragon.The king lalit of kathmandu nepal he brought Rato machindra nath from Assam because that time kathmandu was fall In drought.He believe rato machindra can bring rainfall. The word Naga in the Sanskrit language means snake or serpent. It seems likely that the Naga{kiranti} people were a serpent-worshipping group who were later described as serpents themselves in ancient Indian literature. This transformation or identification was much like the Vanaras (forest-dwelling humans) turning unto monkeys in the later literature.This can prove ancient one group of kiranti people used to worship snake and their king ruled with bearing snake in their throne so they were given a name naga king.Who ruled with bearing nag.Arjuna's conquests after Kurukhsetra WarCountless was the fete of Kshatriyas, of kings in myriads, who fought with Arjuna on the occasion of his military campaign to collect tribute for Yudhisthira's Ashwamedha sacrifice, for having lost their kinsmen on the field of Kurukshetra. Innumerable Kiratas also and Yavanas, all excellent bowmen, and diverse tribes of Mlechechas too, who had been discomfited before (by the Pandavas on the field of Kurukshetra), and many Arya kings, possessed of soldiers and animals, encountered Arjuna in battle (14,73). He battled with the Kasis, the Angas, the Kosalas, the Kiratas, and the Tanganas (14,83)Other ReferencesSiva and KiratasSiva who dwelled in Kailasa (Kailas range in Tibet) is mentioned as assuming the disguise of a Kirata and fighting with Arjuna in high-Himalayas (3-39,49).Siva and parbati is having incarnation of kirant and kirantni in swasthani brata katha and living around pasupatinath area like slesh mantak ban. Maha Shiva Puran described Mahadev was as a chieftain of kirat tribe. Siva sometimes assumes the form of Kiratas, Pisachas and Savaras, or that of any exotic tribes (13,14).Lord siva was clearly mentioned as kiranti cast in RIGABED which is oldest among the 4 beds.He is also mentioned as kailas pati kiranteswore mahadev.In very beginning in bed he was only simple kiranti god that time Aryan viewed him as destroyer but later he was promoted as mahadev in puranic and mahavarat time.There is no doubt he was kirant because of his nature and structure.Parbati was also kiranti women who born in himalaya her father was himalaya that time only the kirantis were aborigine in that area.Kirant women are as mighty as man they used to kill Bear and tiger when they go to jungle.Perhaps Aryan people might appreciating power of kiranti lady in that time calling many name KALI,KAPALI,BHADRAKALI,DURGA,CHANDI etc Because CHANDI DEVI is main deitys of kiranti people and considered mighty kiranti lady.Still Tripura people naga people they worship these goddess in various forms and names normally worship goddess with sacrificing animal and even human being in ancient time is done by kiranti people.Still tripura people practice this kind of religion they have own their name for all the hindu goddess like kali,durga,chandi etc.Bramhin people never seen worship goddess with sacrificing blood.Even hindu religion itself was not belongs to Aryan later they stolen.all of these goddess and god where already exist before Aryan vedic people invade India.which is proved by Japanese and Chinese historians.Lord Buddha was rebelling against hindu religion the cast sytem and that time of hindu people viewed him as demon but later because of his popularity hindu people put him as 9th incarnation of God Bisnu Which is redicules.Valmiki and KiratasValmiki was born into this hunter tribe{kiranti birth name was Ratnakar} but due to his whisdom and saintly personality he became a Brahmana who learned Sanskrit. He is the writer of the Ramayana.Absence of Bhrahmins among KiratasThe Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the Varvaras, the Kiratas, the Yavanas, and numerous other tribes of Kshatriyas, have become degraded into the status of Sudras through the absence of Brahmanas. (13,35)There is Doubt about Rawan as well eventhough It’s not real but only story because name of the rawan’s sister was SUBARNA KHAN.The KHAN word is only used by mongol tribe.In Mongolia and turkey{mongoloied people}used to say khan for their ruler and khanate for place where the ruler ruled.Like ghengis khan and khanate is Mongolia ulan batar.later who claimed the descendant of mongol people they used to put khan title.Nowadays you can find khan title in Pakistan but they are not mongol but they took that title because of high prestige.KIRANTI CONNECTIONS WITH CHINESE.Which I alredy mentioned that kiranti territories was very vast which touches inner part of china as well and they have very friendly and unique friendship to each other being as same yellow rece who fought in mahabharat and against this indo Aryan people who were invader of Indian continent.Their ancister were came from middle east {IRAN} 1500 BC.It is mentioned that DEVA used to drink SOMA RASH in ancient time.This soma rash means wine made from a kind of plant.This word is not Indian word,The word came from iran and afganstan.Still afgani and irani people use to say SOME For wine.It can clearly proved that Aryan {CHETRIS AND BRAMHINS}anciestor were irani people.how The kiranti people and Chinese people have very good frendship to each other in the time of mahavarata . I would like to take reference from mahabharat epic battle.China (Cinaratha) in the Epic of Mahabharata It is well known that in the Mahabharata the Cinas appear with the Kiratas among the armies of king Bhagadatta of Pragjyotisa or Assam . In the Sabhaparvan this king is described as surrounded by the Kiratas and the Cinas. In the Bhismaparvan, the corps of Bhagadatta, consisting of the Kiratas and the Cinas of yellow color, appeared like a forest of Karnikaras . It is significant that the Kiratas represented all the people living to the east of India in the estimation of the geographers of the Puranas. Even the dwellers of the islands of the Eastern Archipelago were treated as Kiratas in the Epics. The reference to their wealth of gold, silver, gems, sandal, aloewood, textiles and fabrics clearly demonstrates their association with the regions included in Suvarnadvipa. Thus, the connection of the Kiratas and Cinas is a sure indication of the fact that the Indians came to know of the Chinese through the eastern routes and considered them as an eastern people, having affinities to the Kiratas, who were the Indo-Mongoloids, inhabiting the Tibeto-Burman regions and the Himalayan and East Indian territories,{all afganstan ,Pakistan,India{himalyan range}to Cambodia and Vietnam as well. the word Kirata being a derivation from kiranti or kirati, the name of a group of people in eastern Nepal. In early Indian literature China is invariably shown to be connected with India by a land-route across the country of the Kiratas in the mountainous regions of the north. In the Vanaparvan of the Mahabharata the Pandava brothers are said to have crossed the country of the Cinas in course of their trek through the Himalayan territory north of Badri and reached the realm of the Kirata king Subahu. The Cinas are brought into intimate relationship with the Himalayan people (Haimavatas) in the Sabhaparvan also. The land of the Haimavatas is undoubtedly the Himavantappadesa of the Pali texts, which has been identified with Tibet or Nepal . In the Sasanavamsa this region is stated to be Cinarattha. Thus, it is clear that China was known to the Indians as lying across the Himalayas and was accordingly included in the Himalayan territories. In the Nagarjunikonda inscription of Virapurusdatta , China (Cina) is said to be lying in the Himalayas beyond Cilata or Kirata. These references to the proximity of China to the Himalayan regions, inhabited by the Kiratas, show that there were regular routes through the Tibeto-Burman territories, along which the Indians could reach China .There is myth and written in many hindu religion book KIRANTESWORE{LORD SIVA}was created SANGRILA In kiranti country HIMALAYAN RANGE like NEPAL,BHUTAN AND NORTH PART OF INDIA,where the living being never have sorrow,poor,and sickness which is like heaven.Still many yogi from India went to himalaya in search of SANGRILLA.What can we get khowledge with that myth is that it can clearly shows economic status of kiranti people and their land.at That time of Chinese and India Aryan people’s connection was clearly through the kiranti land and kiranti people which is mentioned in mahavarat.
(Source: The Soul of India by Amaury de Riencourt p 141 and 161).China and kirant in Ramayan.Kiskindhakanda of Valmiki's Ramayana makes reference to Cinas as well as Parama-Cinas and associates them with the trans-Himalayan tribes of the Daradas, Kambojas, the Yavanas, the Sakas, the Kiratas, the Bahlikas, the Rishikas, and the Tañkanas of the Uttarapatha. [4].The epic literature asserts that the Cinas, Khasas, Hunas, Shakas, Kambojas, Yavanas, Pahlavas, Kiratas, Sinhalas, Mlechchas etc were created by sage
Dhobighat, Lalitpur, Kathmandu
References in Mahabharata
The Yamas, Kamvojas, Gandharas, Kiratas and Barbaras were mentioned together as northern tribes at (12,206). In the Krita age, they were nowhere on earth (meaning Ancient India). It is from the Treta age that they have had their origin and began to multiply. When the terrible period came, joining Treta and the Dwapara, the Kshatriyas, approaching one another, engaged themselves in battle.---Another group comprising Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas were also mentioned along with the first group.The Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, the Paundras, the Pulindas, the Ramathas, the Kamvojas were mentioned together as tribes beyond the kingdoms of Aryavarta. The Aryavarta-kings had doubts on dealing with them. (12,64)Kiratas in the list of ancient Indian kingdomKiratas were mentioned as an ancient Indian tribe along with the Pundras, the Bhargas the Sudeshnas, and the Yamunas, the Sakas etc and again along with the Sudra-Abhiras, the Dardas, the Kasmiras, and the Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas, the Poshakas, the Kalingas, the Tomaras, the Hansamargas, and the Karamanjakas; at(6,9)
Kiratas as a Mlechha tribe
Kiratas were mentioned along with Khasas, Chivukas and Pulindas and Chinas, Hunas, Pahlavas, Sakas, Yavanas, Savaras, Paundras, Kanchis, Dravidas, Sinhalas and Keralas. All these tribes were described as Mlechha tribes. Here they were described as the protectors of sage Vasistha and his cow against the attack of king Viswamitra. (1,177).Kiranti were enemy of indo Aryan vedic people who always fought against them. Mleccha (from Vedic Sanskrit mleccha, meaning "non-Aryan, barbarian") is a derogatory term for people who did not conform with the moral and religious norms of the Indo-Aryan society. The term is not attested in the Vedas, but occurs for the first time in the late Vedic text Shatapatha Brahmana. The law giver Baudhâyana defines a Mleccha as someone "who eats cow meat or indulges in self-contradictory statements or is devoid of righteousness and purity of conduct."That time of kiranti people used to eat cow meat. In the epic Mahabharata, some Mleccha warriors are described as having "heads completely shaved or half-shaved or covered with matted locks, [as being] impure in habits, and of crooked faces." They are "dwellers of hills" and "denizens of mountain-caves." In ancient India , this term was also applied by the Aryan kingdoms to foreigners. In Bhagavata Purana and medieval literature, such as that of Chaitanya Mahaprabhu, the term is used in the context of meat eaters, outcastes.Most of these mentioned mlechcha tribe were mongoloied people from central asia.Like khasas belive to be from khasakastan they were mongoloied people.
Territories of Kiratas
Kirata territories extended along the Himalayan belt of mountain ranges.Kiratas of diverse regions in ancient IndiaNumberless chiefs of the Kiratas, armed with hunting weapons and ever engaged in hunting activities, eating of fruits and roots and attired in skins (animal-skins or tree-barks), were mentioned to dwell on the northern slopes of the Himavat (Tibet) and on the mountain from behind which the sun rises (Arunachal Pradesh) and in the region of Karusha on the sea-coast (could be the mouths of Ganga in Bangladesh or the mouths of Sindhu in Pakistan) and on both sides of the Lohitya mountains (in eastern Assam and western Arunachal Pradesh). They were mentioned as bringing tribute to Yudhisthira during his Rajasuya sacrifice. They brought with them, loads upon loads of sandal and aloe as also black aloe, and heaps upon heaps of valuable skins and gold and perfumes, and ten thousand serving-girls of their own race, and many beautiful animals and birds of remote countries, and much gold of great splendour procured from mountains (2,51). The Kairatas (Kiratas), the Daradas, the Darvas, the Suras, the Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas along with the Vahlikas, the Kashmiras, the Ghorakas also were mentioned, here as bringin tributesThe various tribes of Kiratas were mentioned along with the Pahlavas and the Daradas and Yavanas and Sakas and the Harahunas and Chinas and Tukharas and the Sindhavas and the Jagudas and the Ramathas and the Mundas and the inhabitants of the kingdom of women and the Tanganas and the Kekayas and the Malavas and the inhabitants of Kasmira. They were described as accepting the sway of Yudhisthira, performing various offices in his palace. (3,51)The Kiratas, fierce in battle, dwelling in the fastness of Himavat, were vanquished by Karna for the sake of Duryodhana (7,4).Actually kiranti territories in past was too huge which is not only in east asia but also in west as far as ancient messopotamia present day of IRAQ. Sir Jhon Hammerton ancient history it's been said that there is relation between Kirat civilization and ancient Babylon and Mesopotamia.What it can clearly prove that kiranti were known in west as well not only in Indian continent.
Kiratas under the Himalayan kingdom called Pulinda
Pulinda king is described as the king of Kiratas also at (2,4). He is said to attend the inauguration of the new court of Pandava king Yudhisthira at Indraprastha along with many other kings of Ancient India (Bharata Varsha). His kingdom lied to close to the Kailas range in Tibet.Domains of king Suvahu, the lord of the Pulindas, is mentioned as situated on the Himalayas abounding in horses and elephants, densely inhabited by the Kiratas and the Tanganas, crowded by hundreds of Pulindas, frequented by the exotic tribes, and rife with wonders. Pandavas stayed here for some time on their onward-journey to the Himalayan regions (3,140).Then all those warriors, viz the Pandavas having in due course happily lived at Badari (Badrinath, Uttarakhand), for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come. And crossing the difficult Himalayan regions, and the countries of China, Tukhara, Darada and all the climes of Kulinda, rich in heaps of jewels, those warlike men reached the capital of Suvahu (3,176).Their final destination was the source of Yamuna. Thus they could have made a circular path, from Badari (Badrinath) to Tibet and Kashmir and finally to Himachal Pradesh.
Kiratas under Paundraka Vasudeva
There was a king named Paundraka Vasudeva, who was an enemy of Vasudeva Krishna. This king used to dress like Vasudeva Krishan and mock him. He mentioned to rule over the kingdoms of Vanga (West Bengal), Pundra (north-Bangladesh) and Kiratas (2,14). The Kiratas mentioned here were those lived in northern hilly regions of West Bengal, like the Darjiling area.
Kiratas under Bhagadatta
Kiratas (of Bhutan) and Chinas were mentioned as forming the army of Pragjyotisha (Assam) king Bhagadatta (5,19). This army took part in the Kurukshetra War for the sake of Kauravas and its size was one Akshouhini (a huge army unit).Kiratas conquered by BhimaBhima, during his military campaign in the eastern countries to collect tribute for Pandava king Yudhisthira's Rajasuya sacrifice, conquered Kirata kings, close to the Videha KingdomBhima, the son of Pandu, sending forth expeditions from Videha Kingdom, conquered the seven kings of the Kiratas living about the Indra mountain (2,29). These were considered to be the Kiriatas in Nepal.Kiratas conquered by NakulaNakula during his military campaign in the western countries to collect tribute for Pandava king Yudhisthira's Rajasuya sacrifice, conquered Kiratas in the western hillsNakula, the son of Pandu, then reduced to subjection the fierce Mlechchas residing on the sea coast (in Karachi area), as also the wild tribes of the Palhavas (an Iranian tribe), the Kiratas, the Yavanas and the Sakas (2,31). These Kiratas lied in the western mountains in Pakistan.Kiratas in Kurukhsetra WarKiratas (of Bhutan) and Chinas were part of the one Akshouhini of troops of Pragjyotisha (Assam) king Bhagadatta who joined the side of the Kauravas(5,19).Western Kiratas were mentioned along with the Sakas, and Yavanas, the Sivis and the Vasatis as marching in the huge army of Kauravas (5,198). The Sakas, the Kiratas, the Yavanas, and the Pahlavas were mentioned in a battle-array formed by the Kauravas (6,20). Similarly they are mentioned in another battle-array formed on another day at (6,50).Words of Satyaki a Yadava chief on the side of Pandavas, during Kurukshetra War:- Those other elephants 700 in number, all cased in armour and ridden by Kiratas, and decked with ornaments, the king of the Kiratas, desirous of his life, had formerly presented to Arjuna. These were formerly employed in doing good to Yudhisthira. Behold the vicissitudes that time brings about, for these are now battling against Yudhisthira. Those elephants are ridden by Kiratas difficult of defeat in battle. They are accomplished in fighting from elephants, and are all sprung from the race of Agni. Formerly, they were all vanquished in battle by Arjuna. They are now waiting for me carefully, under the orders of Duryodhana. Slaying with my shafts these Kiratas difficult of defeat in battle, I shall follow in the track of Arjuna (7,109).The Tusharas, the Yavanas, the Khasas, the Darvabhisaras, the Daradas, the Sakas, the Kamathas, the Ramathas, the Tanganas the Andhrakas (obivously not the southern Andhras), the Pulindas, the Kiratas of fierce prowess, the Mlecchas, the Mountaineers, and the races hailing from the sea-side, were all united in battle for the purpose of the Kaurava king Duryodhana. (8,73)The ruler of the Kiratas died in battle (8,5).A Naga named Lohita was mentioned at (2,9) along with other prominent Naga {kiranti} kings like Vasuki, Takshaka and Airavata.Naga King Lohita ruled a territory close to the Kasmira. Arjuna has visited this kingdom during his military campaign to the north, to collect tribute for Yudhisthira's Rajasuya sacrifice. :- Arjuna then defeated the brave Kshatriyas of Kashmira and also kirant king Lohita along with ten minor chiefs. (2,26).Having acknoledgement bravery and honesty of kiranti people later Arjuna became so much impressed with this kiranti people of asssam and decided to make permanent friendship with kiranti people so he was mentioned married with naga kiranti lady of manipur. Mahabharata tradition of being the seat of the Naga king Citravahana, whose daughter Citrangada was married to Arjuna.Ancient kiranti were nature worshipper and used to worship snake as well.This kind of all ancient religion were adopted or stolen by this indo Aryan people and made their religion.The snake - worship is more widely distributed and developed in more interesting forms, among the various tribes of Assam. Among the Khasis of Assam the most remarkable form of serpent-worship is that of U Thlen, a gigantic snake which demands to be appeased by the sacrifice of human victims, and for whose sake murders have been committed.In ancient time the ancestral god of the royal family is a snake called Pakhangba. The Rabhas worship a serpent God which once dwelt in a cave and was propitiated by the annual sacrifice of a boy and a girl.Because of this reason kiranteshore mahadev always seems carring snake on his neck.Manipur kiranti land in ancient time was so much developed and wealthy. Literally, the word ‘Manipur’ means a jewel of a land, and the state is set like a gem in the wavy mountains. According to legend, Lord Shiva and his wife Parvati danced in the valleys of Manipur accompanied with the Ghandharvas to the celestial light of Mani (jewel) from the head of the Atishesha, a serpant and that is how it has come to be called Manipuri. This dance is an inherent part of the rituals of daily life and it is performed on religious occasions and in temples throughout the region.Naga Ananta was the first among all the Naga kiranti kings. The second Naga chief Vasuki had the kingdom near Kailasa (hence the connection of Vasuki with lord Siva). The third chief Takshaka, in Takshasila both not far from Anantnag. The kingdoms of other Nagas like Karkotaka and Airavata (near Iravati River (Ravi, one among the five rivers of Punjab) were also not far away. Nagas{kiranti} had kingdoms in Nagaland and Andhra Pradesh. Arjuna's wife Ulupi was from one of such Naga kingdom (in Gangetic Plain) Arjuna's another wife Chitrangada who also was known to Ulupi was from Manipur. There are now many Naga worshiping places in South India, especially in Andhra Pradesh and Kerala.Actually this nag was not really human form of nag but one group of kiranti naga who used to worship nag and they claim they are decendant of nag.Who used to rule carrying many different kind of snake.Even making statue,picture,on flag{like on flag of bhutan you can see dragon and many chinese flag} and even real snake in their throne.So for their naga kiranti king aryan people start to give them many many name like kali nag,shesh nag,karkotak nag,vashuki nag actually all of them were kiranti people..still chinese people claim they are decendant of dragon{another form of gigantic snake}.Still bhutan is called land of thunder dragon in ancient time bhutan used to called kirant deshe{land of kirant} and their king is called DRUK GYALPO(DRAGON KING).Khamer people have mythology they came from assam nagaland and their anciestor were kiranti naga and their main deity is nag{snake}.Serpents, or nagas, play a particularly important role in Cambodian mythology. A well-known story explains the emergence of the Khmer people from the union of Indian and indigenous {kirant} elements, the latter being represented as nagas. According to the story, an Indian brahmana named Kaundinya came to Cambodia , which at the time was under the dominion of the naga king. The naga princess Soma sallied forth to fight against the invader but was defeated. Presented with the option of marrying the victorious Kaundinya, Soma readily agreed to do so, and together they ruled the land. The Khmer people are their descendants.[Same thing naga people of mayanmar –Burma their main god is nag{snake}.This nag worship system is flourished from assam to nepal,japan,china,korea and in west as well.Still in vietname many of the ancient temple are guardian by dragon.The king lalit of kathmandu nepal he brought Rato machindra nath from Assam because that time kathmandu was fall In drought.He believe rato machindra can bring rainfall. The word Naga in the Sanskrit language means snake or serpent. It seems likely that the Naga{kiranti} people were a serpent-worshipping group who were later described as serpents themselves in ancient Indian literature. This transformation or identification was much like the Vanaras (forest-dwelling humans) turning unto monkeys in the later literature.This can prove ancient one group of kiranti people used to worship snake and their king ruled with bearing snake in their throne so they were given a name naga king.Who ruled with bearing nag.Arjuna's conquests after Kurukhsetra WarCountless was the fete of Kshatriyas, of kings in myriads, who fought with Arjuna on the occasion of his military campaign to collect tribute for Yudhisthira's Ashwamedha sacrifice, for having lost their kinsmen on the field of Kurukshetra. Innumerable Kiratas also and Yavanas, all excellent bowmen, and diverse tribes of Mlechechas too, who had been discomfited before (by the Pandavas on the field of Kurukshetra), and many Arya kings, possessed of soldiers and animals, encountered Arjuna in battle (14,73). He battled with the Kasis, the Angas, the Kosalas, the Kiratas, and the Tanganas (14,83)Other ReferencesSiva and KiratasSiva who dwelled in Kailasa (Kailas range in Tibet) is mentioned as assuming the disguise of a Kirata and fighting with Arjuna in high-Himalayas (3-39,49).Siva and parbati is having incarnation of kirant and kirantni in swasthani brata katha and living around pasupatinath area like slesh mantak ban. Maha Shiva Puran described Mahadev was as a chieftain of kirat tribe. Siva sometimes assumes the form of Kiratas, Pisachas and Savaras, or that of any exotic tribes (13,14).Lord siva was clearly mentioned as kiranti cast in RIGABED which is oldest among the 4 beds.He is also mentioned as kailas pati kiranteswore mahadev.In very beginning in bed he was only simple kiranti god that time Aryan viewed him as destroyer but later he was promoted as mahadev in puranic and mahavarat time.There is no doubt he was kirant because of his nature and structure.Parbati was also kiranti women who born in himalaya her father was himalaya that time only the kirantis were aborigine in that area.Kirant women are as mighty as man they used to kill Bear and tiger when they go to jungle.Perhaps Aryan people might appreciating power of kiranti lady in that time calling many name KALI,KAPALI,BHADRAKALI,DURGA,CHANDI etc Because CHANDI DEVI is main deitys of kiranti people and considered mighty kiranti lady.Still Tripura people naga people they worship these goddess in various forms and names normally worship goddess with sacrificing animal and even human being in ancient time is done by kiranti people.Still tripura people practice this kind of religion they have own their name for all the hindu goddess like kali,durga,chandi etc.Bramhin people never seen worship goddess with sacrificing blood.Even hindu religion itself was not belongs to Aryan later they stolen.all of these goddess and god where already exist before Aryan vedic people invade India.which is proved by Japanese and Chinese historians.Lord Buddha was rebelling against hindu religion the cast sytem and that time of hindu people viewed him as demon but later because of his popularity hindu people put him as 9th incarnation of God Bisnu Which is redicules.Valmiki and KiratasValmiki was born into this hunter tribe{kiranti birth name was Ratnakar} but due to his whisdom and saintly personality he became a Brahmana who learned Sanskrit. He is the writer of the Ramayana.Absence of Bhrahmins among KiratasThe Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the Varvaras, the Kiratas, the Yavanas, and numerous other tribes of Kshatriyas, have become degraded into the status of Sudras through the absence of Brahmanas. (13,35)There is Doubt about Rawan as well eventhough It’s not real but only story because name of the rawan’s sister was SUBARNA KHAN.The KHAN word is only used by mongol tribe.In Mongolia and turkey{mongoloied people}used to say khan for their ruler and khanate for place where the ruler ruled.Like ghengis khan and khanate is Mongolia ulan batar.later who claimed the descendant of mongol people they used to put khan title.Nowadays you can find khan title in Pakistan but they are not mongol but they took that title because of high prestige.KIRANTI CONNECTIONS WITH CHINESE.Which I alredy mentioned that kiranti territories was very vast which touches inner part of china as well and they have very friendly and unique friendship to each other being as same yellow rece who fought in mahabharat and against this indo Aryan people who were invader of Indian continent.Their ancister were came from middle east {IRAN} 1500 BC.It is mentioned that DEVA used to drink SOMA RASH in ancient time.This soma rash means wine made from a kind of plant.This word is not Indian word,The word came from iran and afganstan.Still afgani and irani people use to say SOME For wine.It can clearly proved that Aryan {CHETRIS AND BRAMHINS}anciestor were irani people.how The kiranti people and Chinese people have very good frendship to each other in the time of mahavarata . I would like to take reference from mahabharat epic battle.China (Cinaratha) in the Epic of Mahabharata It is well known that in the Mahabharata the Cinas appear with the Kiratas among the armies of king Bhagadatta of Pragjyotisa or Assam . In the Sabhaparvan this king is described as surrounded by the Kiratas and the Cinas. In the Bhismaparvan, the corps of Bhagadatta, consisting of the Kiratas and the Cinas of yellow color, appeared like a forest of Karnikaras . It is significant that the Kiratas represented all the people living to the east of India in the estimation of the geographers of the Puranas. Even the dwellers of the islands of the Eastern Archipelago were treated as Kiratas in the Epics. The reference to their wealth of gold, silver, gems, sandal, aloewood, textiles and fabrics clearly demonstrates their association with the regions included in Suvarnadvipa. Thus, the connection of the Kiratas and Cinas is a sure indication of the fact that the Indians came to know of the Chinese through the eastern routes and considered them as an eastern people, having affinities to the Kiratas, who were the Indo-Mongoloids, inhabiting the Tibeto-Burman regions and the Himalayan and East Indian territories,{all afganstan ,Pakistan,India{himalyan range}to Cambodia and Vietnam as well. the word Kirata being a derivation from kiranti or kirati, the name of a group of people in eastern Nepal. In early Indian literature China is invariably shown to be connected with India by a land-route across the country of the Kiratas in the mountainous regions of the north. In the Vanaparvan of the Mahabharata the Pandava brothers are said to have crossed the country of the Cinas in course of their trek through the Himalayan territory north of Badri and reached the realm of the Kirata king Subahu. The Cinas are brought into intimate relationship with the Himalayan people (Haimavatas) in the Sabhaparvan also. The land of the Haimavatas is undoubtedly the Himavantappadesa of the Pali texts, which has been identified with Tibet or Nepal . In the Sasanavamsa this region is stated to be Cinarattha. Thus, it is clear that China was known to the Indians as lying across the Himalayas and was accordingly included in the Himalayan territories. In the Nagarjunikonda inscription of Virapurusdatta , China (Cina) is said to be lying in the Himalayas beyond Cilata or Kirata. These references to the proximity of China to the Himalayan regions, inhabited by the Kiratas, show that there were regular routes through the Tibeto-Burman territories, along which the Indians could reach China .There is myth and written in many hindu religion book KIRANTESWORE{LORD SIVA}was created SANGRILA In kiranti country HIMALAYAN RANGE like NEPAL,BHUTAN AND NORTH PART OF INDIA,where the living being never have sorrow,poor,and sickness which is like heaven.Still many yogi from India went to himalaya in search of SANGRILLA.What can we get khowledge with that myth is that it can clearly shows economic status of kiranti people and their land.at That time of Chinese and India Aryan people’s connection was clearly through the kiranti land and kiranti people which is mentioned in mahavarat.
(Source: The Soul of India by Amaury de Riencourt p 141 and 161).China and kirant in Ramayan.Kiskindhakanda of Valmiki's Ramayana makes reference to Cinas as well as Parama-Cinas and associates them with the trans-Himalayan tribes of the Daradas, Kambojas, the Yavanas, the Sakas, the Kiratas, the Bahlikas, the Rishikas, and the Tañkanas of the Uttarapatha. [4].The epic literature asserts that the Cinas, Khasas, Hunas, Shakas, Kambojas, Yavanas, Pahlavas, Kiratas, Sinhalas, Mlechchas etc were created by sage
Dhobighat, Lalitpur, Kathmandu
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