Khaptad Region in Mythology

- Kaj Shrestha

Introduction: Himalayan territory as far west as , It is very clearfromthe study of various Pauranic Singkiyang, Laddakh and Hindu Kush. The centre of and historical literature, that Khaptad of "Khecharadi Naga Loka was Mt. Kailash and Manasarovar Parvat" area was the cultural and religious centre of protected by Lord Shiva. The description of Naga lower part of "Manas Khanda". The upper part Loka denotes the upper catchment area of River included Mt. Kailash and Manasarovar (present day . The third was "Yakshya Loka" covering Nari or Aali district along withGuge areas of South- Kumaun, Garhwal in the west and , and Jumla Western ). area in the east. Mr. Doval has based his study largely on Bhagwat Purana. It may be of great interest to the VallavaDoval, in his research article (Saptahik religious minded tcurists and research scholars to Hindusthan, 27 Jan. 1991) has tried to establish that know the fact that Khaptad-Malika area was the "Tribisripa" (Tibet) was inhabited by "Nordic" Aryans centre of Yakshya Loka where Lord had his and ruled by various "IndrasW-the king emperors of capital "Kanchan Puri" which probably was not very the -Ganas. It is noteworthy that Dr. B. S. Guha far from "Alaka Puri" of Lord . the famous historian- anthropologist of and many other scholars are of the opinion that the Here, we arc concentrating more on Mansas ancient language of are highly influenced by Khanda of Skanda Purana, as this (Yet unpublished) "Nordic Aryan" language. (Please see "Prachin document is more informative. We have also referred Bharat" p.5. by Dr. R. C. Majumdar). Their heavenly several other authors who have pioneered in this field empire was distributed into five parts, resided and of research. ruled by 5 tribes. First "Loka" was Deva Loka ruled by Indras. Naga Loka was second which covered the It is not-worthy that the mythological records 22 Ancient conceal many historical facts, which without warriors and generally considered to be very burtal archeological evidences can not be termed as and mobile tribesmen. They are supposed to have "historic" & "Prehistoric". Israel, in fifties had shown come to India and Nepal from Caucasus Mountains faith in "OldTestament" (Bible) and by following the or from west of Caspian Sea. They are said to be the descriptions found the archeological evidence of sons of Kasyapa Muni according to Kurma Purana. King Soloman'sMinesand was benefited. At present, Their Physical features are described to be tall, white there is growing interest among the students and and hairy. Many scholars are of the opinion that the scholars in our great mythological past. Ya- or khasas had come to much earlier than the Nordic or "Vaidic" Aryans. The The Mythological Tribes of Swarna Kassites (Khasas) had attacked the Babylonian Empire or Bhumi or Yakshya Loka (The after the rule of Hammu Rabi some 3,800 years Land of Kubera): Before Present (B. P.). Mr. Vadri Dutta Pandey in his GeetaPustakalaya and Shaileswori Guthi Sewa famous book "Kumayoun Ka Itihas" (History of Samiti, Doti, Nepal has published a book named Kumaoun p. 510), 1997, edition, quoting Mr. "Tirthatraya Mahatmya Sangraha", in 2052 B.S. Atakinson (Himalayan Gazetteier Vol. 3,1882 AD) This book is based on the yet unpublished parts says that the mythological "Yakshyas" are none ("Mahatmayas") of "Manas Khanda" of the famous other than present day "Khasha" people of Kumaun Skanda Purana. It seems that the complete "Manas and Far WesternNepal. Mr. Pandey againquotesMr. Khanda" is available in far western Nepal. But, as of Atkinson as mentioning that until the time of now, nobody knows where. In the famous Kalyan the great (some 2200 year BP), "Khasa" people were Karyalaya, editors also think that 6 "Sanhitas" of called "Yakshyas" who had built great stupas, ie. Skanda Purana may be available in Nepal. (P.9 they were already followers of Lord Buddha (p. 535, Sampchipta Skanda Purana (25th year, special issue, Ibid). In Khaptad there is mention of the presence of B.S. 2052, Gorkhapur, India). "" also in "Manas Khanda" of Skandha Purana. Purana and Markandya Purana also Another important source of "Pauranic" people mention of Swarna Bhumi (the Land of Gold) and and places of central Himalayas is the Vayu Purana. Khasha people. In it is, mentioned that According to this Purana and several other Khasha people had brought gold for emperor the ancient tribes who, lived in these mountainous Youdisthira from Swarna Bhumi, implying that the parts were, , Kinnars, Yakshyas, Nagas, Khashas or Yakshyas were living in the area near Mt. Vidhyadhars, Siddhas, Guihyakas and Rakshyasas Kailash and Far Western Nepal. The Puranas also (close toDanavas or Daityas). Itis stated inMarkandya mention about the "Rakshyasa" tribes who use to Purana (RekhaThapaliy al, Prachin Madhya Himalaya guard the unfathomable wealth of the "Yakshya" p. 39) that Khasa people live in the central part of king Kubera. It seems that the word "Yakshya" was "Swarna Bhumi". pronounced by Khashas as "Ya-Khasa" and "Rakshyasa" as "Ra-Khasa" (hence the name "Ra- The Mythological Yakshyas (Ya-Khasa Kasa lake near-by Manasarovara). Also note that People): they pronounced (sun) as Surayasa. It is also The Khasa people were best known as noteworthy that in ancient Greek history the Khasa Khaptad .... 23 people are described as "Kassites" and "Huna" people north of Dhuli in . Dhuli is situated who were living in south westernTibetweredescribed at south west of Mt. Saipal and straight north of as "Heptalites". Even now, one can hear of "Huniyas" Khaptad National Park. Mr. Badri Dutta Pandey also in Far Western Nepal and Kumaun. Probably, these quotes Manas Khanda and narrates the story of Lord tribals are the last remainants of white "Huns" of the Shiva's marriage with . In his famous book world history. Some authors take "Hepthalites" or (Ibid p. 166) he notes that Lord Shiva stayed on in Hittis as another tribe of Khasapeople. In my opinion VaidyaNath (now in Achham district) and sent Lord "Zaads" or Tibetan Khasa people seems to have Brhama as advance party to the court of King mixed blood with the famous Hun tribes. (Please also Himalaya (Parvat Raj). In p. 168. Mr. Pandey further see RekhaThapaliyal, Ibid, and Chapter 5 for detail). quotes Manasa Khanda and describes VaidyaNath to Some authors think that the present day "Ya-Kha" be situated near Mallika and Bridha (Budhi) Dewans of Eastern Nepal are also descendents of the (of Achham District at present). Lord Shiva mythological Yakshya people. It is note worthy that while waiting, "came in contact with herbs which the famous Yakshya commander (of Lord Kubera) bccameof tremendous medical value with his touch." Mani Griba was ruling Eastern Tibet according to It means symbolically that Lord Shiva had lived here various Puranas, It could have been ,easy for Mani and had indeed taught to his disciples and Griba's tribes to enter Nepal througl; Koshi Basins. to use herbs (of Khaptad) in curing the sick. Lord Puranas also mention about the location of Yakshya Shivais thus calledVaidyaNath Lord ofthe Ayurvedic King Kubera's, capital to be on thelleft-hand side of doctors. Even now, Khaptad area is renowned as the Mt. Kailash. (If one looks toward,south from Tibet home of numerous exotic and most valuable herbs. Mt. Malika will be on the left hdnd side). Ancient Mr. Rebati RamanandaVaidyain his book "Bhagwan poet also mentions Alkapuri of Kubera to be Shankar" (Royal Nepal academy, 2045 B.S., p. 236) near-by Mt. Kailash. The word used is "utsanga" hints that King Himalaya might have been the king of (nearby) in Megh Doot. Mr. Badri Dutta Pandey in Parvat Kingdom, hense, Parvat Raj. This kingdom his book (Ibid, p. 159) quotes Manasa Khanda and might have been covering the present day Parvat, writes that "Alakapuri" described by poet Kalidasa Jumla and Kalikot districts of present day Nepal. was near Mt. Kailash and so was "Kanchan Puri" of Kubera. As Alakapuri is more closely related to Lord The , Guihayakas, Vahyadharas the king Emperor of Vaidic Aryan "Deva and Nagas: Gana", it seems more logical to think that "Kanchan Theothertribesalong with Khasas(Ya-Khasas) Puri" (City of Gold) was the capital of "Swarna arementioned in various Puranas. ButManasaKhanda Bhumi" (Land of Gold). In "Manasa Khanda" of of Skanda Purana is more specific about them. Skanda Purana, the city of Kuber is said to be located in the nothern direction nearby Goddess Malika's Siddhas: mountain. Goddess Malika's temple is said to be Vayu Purana (p. 61, Diamond Pocket Books situated on the top of mount Malika, which is said to Series, Delhi) mentions of the geography of Mt. be the "Help of Kubera's Wealth". Malika is in Kailash area and the mythological tribes living there. very near Khaptad National Park and It mentions of Yakshya commander Mani Bhadra RamaRoshan areaof Achham. Mt. Kailash is straight whose territory is said to be north-eastofMt. Kailash. 24 Ancient Nepal In the south of Mt. Kailash the location of Mansa + Sarovar (manasarovar) is indicated and it is said that Vidyadhars, Gandharabas and Kinnars: the holy river "Sarayu" (River Kamali) is flowing out Manasakhanda also mentions of Manigriba and of Manasarovar. (May be it was true during this others, who are said to be borned in Vidyadhara tribe, mythological time period but now River Kamali who meditated in Khaptad to please Lord Shiva and flows from the near by snow fields (south west) of were emancipated by the blessings of Sahasreswar in Manasarovar). The siddhas are said to be residing in Sahashralinga of Khaptad. As these vidhadhars were the upstream areas of River Sarayu and other great guided by Siddhas to reach Khaptad, they seem to be river "Lauhita" (Bramhaputra?) Some ofthe very old outsiders who were in friendly terms with Siddhas. people of Khaptad still mention about the existence Probably they were living in the west of Kinnar Loka of Siddhas in Khaptad and especially of (present day Himanchal Pradesh of western "Ashowsthama" the famous son ofGuru Dronacharya. Himalayas). Mr. Badri Dutta Pandey in his book Ashowsthama was cursed and punished by Lord (Ibid, p. 510) says that the home land of ancient by taking out his third eye like devine jewel vidyadhar tribe was in the Hindukush area. from the centre of his forehead towards the end of Great Mahabharata War. Hewas cursed to be immortal Similarly, there is frequent mention about but also to suffer from this wound in his forehead. Gandarvas and Kinnars visiting northern and southern Even now, there is legend in Khaptad area that some parts of Manas Khanda or Swarna Bhumi. But they very tall hermit in one piece white cloth, visits are described as visitors and not as residents of this buffalo herders forbutter to ease his pain of wound on area. Jt is commonly believed that the capital of his forehead. It is quite possible that Ashowsthama prehistoric Gandharvapeople was Purushpur(present and Guru Dronacharaya were born in Siddha tribe of day Peshawar). If we study the map of Hindukush- this area and also brought support of Khasa kings for Western Himalayas one can see that from Peshawar Prince in Mahabharata War. May be one can foflow River Sutlej and reach Manasoravar Ashowsthama had come back to Khaptad area for Lake (Tibet) rather easily. It would not have been meditation after the defeat. Much research is needed difficult for horse riders to reach Bajhang and then to to establish this theory. Khaptad from Tibet, either by entering from Urai pass or Via Humal through Khechar Nath, Kalikot Guihyakas and Rakshyasas: and Bajura. Mr. Kula Koirala in his book "Nepali Khasa Bahunka KuldebataMasto" (p. 16, writes that, The Naga People and Abrogenious as Guihakas were the miners of Lord Kubera's (gold)' Kiratas: mines and as their duty was to maintain secrecy, they Quoting Bhagabat Purana, Vallava Doval (Ibid) were called "Guihyakas". He believes them to be no states that Lord Shiva was borned in Naga Tribe. different than Yakshyas. Only that their job was Atkinson (lbid, p. 362) based on facts and local different. Rakshyasas were not the ghosts as traditions concludes that Khasa, Kiratas, Naagas and commonly thought. They were from one of the most Hunas were tribes of "Mountains"(Hima1ayas). Many brutal tribes of Yaksyas. They were "Rakshyasas" scholars believe that the pouranic term Naaga does (guards) of these mines. not mean snake but denotes the meaning "People of Khaptad .... 25

Naga or Mountains". Himalaya is mentioned as " people as "Shauka". They had migrated from " Nagadhiraj" or King Emperor of Mountains in Deweep" (west of Aftanisthan) to Tibet and India . They were worshipers of Snake God and who were originally form Kashgar or Khas Giri areas may be, their tribal totam was the snake. The Naga of central Asia. In my opinion it is possible that the worshiping had become very popular throughout famous "Shaka" people had mixed blood with Nepal and India. Till theMahavharat Period (roughly Mongolic tribes of Tibet, Kumaun and Far Western 3000 years B.P. or Before Present) Naagavansi kings Nepal. It is very possible that themythological Naaga had spread their kingdoms as far as Maghura. Kalia people were Shaka-Magars who were termed as Naga was a friend of Lord Indra. Rekha Thapiliyal Kiratis in Nepal and Raj-Kiratis in Kumaun in India. (Ibid, p. 38) writes that Nagas and Kinnars were These abrogineous Magars may be different than successful in pushing "Munda" and "Kola" Indo- Kham-Magars who were migrated from Siberia. austroid (dark complexioned) tribal people into the (Please see research paper of David, E. Watters viz." dense forests of Himalayan foot hills. but when the Siberian Shamanistic Traditions among the kham Khasas invaded Kumaun, Garhwal and entered Magars of Nepal, CNAS, T.U. Vol# 2, 1 Feb. 1975) Western Nepal they pushed the Kinnars and Naagas In Vayu Purana, Kiratas are mentioned along into the wilderness. But she does not mention the with "Shabaras" and "Pulandas". In Far-Western time period. She probably means second or third Nepal till 30-40 years ago one could hear of "Sabari" influx of Khasas and not the "Pre-Mahabharata salt traded by Saukas or Vuyasis (mongolic people Yakshyas" or Ya-khasas. She also mentions of some living in Himal area). Famous Indian author handful "Jangei-Pangi" Raj-Kiratis still living in the Suniti Kumar Chatteriji in his book Kirata-Jana-Kriti remote jungles of Pithauragarh in Kumaun, who quotes an ancient prayer (in the 1st page ) which is as claim to be descendents of Naga people (who were follows:- driven to jungles by Khasa people). She states the existence of several famous Naaga temples in this "Om! Salutation to Siva, the all good, the vicinity e.g. Beeri Naaga, Shesh Naaga and one on Kirata! the banks of Mahakali named Naaga-Kirateswar Om! Salutation to Uma, the mother, the Sabari! temple. The temples of Naaga diety are spread in Garhwal, Kumaun and Kashmir in the west and Therefore, it is of great cultural and religious through-out Nepal in the central and eastern importance to find out who were Lord Shiva and Himalayas. Paravati. Were they god like people (with great supernatural powers) born in western Nepal? Lord "Saukas" living in the upper catchment areas of Shiva is regarded as "Avatara" (reincarnation) of Mahakali River both in India and Nepal may also early Vedic God "Rudra" who represented cosmic have mixed blood with this ancient mongolic "Naaga" energy in theuniverseand firein this planed "Prithivi". tribe evolved in Nepal. It is noteworthy that they ' speak a varient of Mangarti language even now. (But The Rautes and Kusundas: some scholars think that their ancestors were the Mr. Vadri Dutta Pandey writes (Ibid, P. 5 17- famous "Shaka" people.) Mr. Baddri dutta Pandey 519). That "Rautas" of Jagiswar (Kumaun) are also (Ibid P. 526) writes that Chiese used to call "Shaka? called "Raj-Kiratis". According to Mr. Pandey, Mr. . . 26 Ancient Nepal

Kroke, (an East-India companp official) writes that are related with "Pun" Magars and in the opinion of theseRajis or Raj-Kiratis live injungles, make wooden this author, Naga Bansi Kiratis or Kirats of Puranic pots and worship "Bagh Nath" Mr. Pandey writing (pre-historical) times were none other than "Barha about the Raj-Kiratis of Ashkot (adjoining Nepal, Mangarati" people. However, as stated earlier, they situated in the wedern bank of Mahakali, and north had mixed blood of sun worshiping Shakas and other of Pithauragarh) states that they still (as far back as Naga worshiping Mongolic tribes. 1932) use bows and arrows, like to eat Langoor monkeys, call themselves the'kings of the jungle and Mr. SatyaMohan Joshi (Karnali LodaSanskriti, make wooden pots. They wash sand and collect gold vol. 1., 2028 B.S., P. 8- 13) has studied the abrogenious particles. Mr. Pandey also writes in 1932 that they are and ancient (now vanishing) tribes such as Rautes found in western Nepal. This author is of the firm and Kusundas. Some 50 years ago, Yogi Narahari opening that as these "Rautes" of Kumaun are Rau- Nath observed them and wrote that there were more Kiratis and these Raj-Kiratis are none other than Rautes than Kusundas in the Karnali Basin. Mr. Saras Magars of Far-Western Nepal who speak" Barha ChandraSharma (in his bood Nepal RaYeskaNivasi, Magarati" language of Himali group (other than who P. 40-45) writes that Rautes are descendents of some speak Kham and Kaike Magarati language). It is very abrogenious Kirati (mongolic) tribe and worship possible that these Raj-Kiratis were Magars who first both Naagas and "Masto". Mr. Gauri Bahadur Karki, came in contact with Yakshyas and Nordic Aryans. It (after spending some time with the clan of Raute is very important to note that these Raj-Kiratis who chief Mana Bahadur "Shahi") in his article (in are also called "Jungi-Pangi" and live in Pithauragarh Kantipur, 16 Baishak, 2052) estimates that the total District of Kamoun are worshipers of Nagas. Mr. population of Rautes still living in jungle of Seti- Badri Dutta Pandey in his book (Ibid P. 75) quoting Karnali Basin may be around 250 only. John Pundit Nain Singh C.I.E.'s auto-biography (written Rhinehard, Dor Bahadur Bista and Gauri Bahadur in 1883 A.D.) Writes that (long-ago) the Jungi Pangi Karki all alike estimate their number to be around Chief Kala's widow used to live in at the source of 250. Rekha Thapaliyal in her book (Ibid, P. 234) Gwad River. By chance she was visited by one Shaka quotes census Report of India, 1971, and estimates man (from Tibet) and latter on had children from this their number to be 539. She found that this clan used Shaka man who was Naga Vansi. There after, the to worship the Gods of jungle. Yogi Narahari Nath clan expanded and Jangi-Pangi tribe became (in his book, ltihasa Prakash vol. 2, BS 2013 P. 9-1 1) worshipers of Nagas. Yogi Narahari Nath found that had observed (50 years ago) that they have their own Rautes worship Mahadeva and Sarad Chandra Sharma language (which is spoken very fast) and bury their writes that Rautes also worship Nagas (Ibid, P. 49) dead. They are tall and with the red faces. Rautes are . Mr. Badri Dutta Pandey (Ibid, P. 633) writes that noticed to be travelling by the river badsins of lower these Jangi-Pangis declare themselves to be "Naga Seti, Budhi Ganga, lower Karnali and Bheri. It seems Vansi". Dr. Harka Bahadur Buda Magar in his bood that they are the last remains of mythological "Naaga "Kirat Bansa Ra Magarharu" (p. 479) has collected Kiratas" who were driven to jungle by Khasas 62 clan names ("Tharas") of "Pun" Magars and has according to one theory. Mr. Satya Mohan Joshi (in listed "Orpa-Jangi" and "Pangi" in number27 and 30 his article in Nava Surichi, B.S. 2054, Poush 27) respectively. Therefore, it is clear that Jangi-Pangis thinks that Kusundas and Rautes are abrogenious Khaptad .... 27 tribes, which were forced to enter jungles because of Khasa clas and inter-clan "marriage" might have Zaads and Khasas in Far Western Nepal. The last few taken place and gradually such clans of Rautes might clans of these tribes might have started worshiping gave been accepted as (the then more powerful) the Khasa deity of "Masto" or Marutas (the "Vedic" Khasas, But here a1so;much research is needed to God of wind and lightning, which has no form and establish this theory. This author strongly believes therefore, no statues). Probably this was Kusunda- that the Rautes have evolved in Far-Westem Nepal Raute's strategy for survival against the brutal forces and were the human beings of stone-age mongolic of Khasas. equivalent of some unknown mutated branch of "Neanderthal" men of Middle Paleolithic Age. As Yogi Narahari Nath in his book (lbid, P. 8-9) the fossilized tooth of "Ramapithecus" was found in has described Kusundas, He had seen some 50 years the banks of Tinau River near Butawal in the foot - ago, and describes them as taller than "Bana- hills of Chure hills in 1982 A.D. (which was found to Manchhe" (man from Jungle) who were seen as short be 11 million year old), there is a strong possibility structured, dark complexioned and short necked. The that the human life was evolved in the foot hill valleys Bana-Manche may be of Indo-Austroid race. But the of Himalaya. (For detail please see "Ancient Nepal," Yogi's description of Raute and Kusunda Suggest June-July 1998, Department of Archeology, "Mongolic" physical features. Kusundas are said to .) Although, there has been no other be extremely good archers and seen as wearing important findings after the findings or the tooth to "Gado" (one peace blanket like material used as this "Missing Link" (ape like man or man like ape.) clothing in a special way) made of hemp fiber. This However, the other most important archeological type of "Gado" wearing is still-common in Far findings were the "Paleolithic" tools found in the Western Nepal and Gurung areas of western Nepal. banks of DanavaTal in Bardiya, which are termed as (Kusundas were found more in Gandaki Basins of "Pri-Chellian" by experts and believed to be used by Western Nepal and are more close to Chepangs). "Homo -Erectus" men of more than one million years Now they are extinct more or less or those among the B.P. Please note that Bardiya in on the left bank of very few left, have made themselves of Karnali River on the foot hill plains and not very far higher caste and lost their special identity. from Khaptad. Yet another important finding is that of rock paintings in thecave near-by Dalbandavillage Mr. Sharad Chandra Sharma in his book (Ibid, of Almoda District (not very far from west bank of P. 48-50) thinks that Rautes may be Kirats of Tibeto- Mahakali River). Dr. D.P. Agrawal (in his book Burman origin because their language is said to be "Rock Paintings in Kamaun" Vol. 11, P. 75-77) ha "Kham-chi" which seems to be a branch of Tibeto- dated the cave paintings to be 25-30 thousand years Burman family of languages. However, it should not old. Therefore, it can be concludedthat human life be accepted as it is. Further research is needed. Mr. had, evolved in Karnali-Mahakali basins. But Sharma also mentions that Rautes were divided into unfortunately, there has been almost no archeological two clans viz "Raut" and "Saud". It is noteworthy investigations in Khaptad-Malika area. Without that there is a sizable population of "Sauda" in Far- proper and deep study, it is not possible at this stage Western Nepal. This author thinks that some Raute to say whether these people (using such" Paleolithic" clans might have come in contact with some friendly weapons or living in the caves were "Managolic" 28 Ancient Nepal

Naga-Kiratas, Rautes or people of "Indo-Austroid" of that time was the grandson of one of the "saptarishi" races. Pulatysa and his mother was from Guihyaka tribe. It Archaeological Remains: is also noted that his eyes were brown coloured. Dr. RajaRam Subedi (Madhupark, Jestha, 2052 Kuberas were great devotees of Lord Shiva. The B.S.) has quoted Pundit Uma Kanta Bhatta's famous Rakahyasa King is said to be his step- Khecharadir Mahatmya and states that whole of brother who had meditated in the banks of Ra-Khasa Khaptad area was called "Khecharadri" by ancient Lake near Mt. Kailash. All these "Pauranic" records Aryans, It is believed that from Central Asia two suggest the existence of a great Yakshya tribe in and tribes of Khasa people came to Khaptad Area via around Khaptad. Iran, They were "Ephlatitois" and "Nephtalites". In Iran, where some of them seem to have stayed for Thus, Khaptad seems to have been already the centuries before they came to Khaptad Area, they centre of power and culture'before the advent of great were called Nephtalites. This author is of the opinion founded by Naga of Sinja that some of these people entered Nepal through (Jumla) around the beginning of 12th century A.D. Manasarovar and Mt. Kailash area of Tibet. As they Nag Raja had come to Sinja from Khari Province of were horse riding, hunting gathering tribes, they Tibet. Therefore, it seem that theNephtali or Khaptali must have found Khaptad plateau as an ideal place tribes of Khasas were "Yakshyas" and had come to for rearing horses and to settle down. Now, these Khaptad area much earlier than" Zaad" Khasas of "Nephtali" people started calling themselves Khari who founded a very powerful empirein western "Haptali" and latter on Khaptali people which now Nepal. These Zaad Khasas may not even be pure has become Khaptadi. This area seems to have become "Kassites" and they could be of "Huns" or Khampa centre of a big civilization covering a large area of blood mixture, as their Dhamis speak very ancient South-West Tibet and mid and Far Western Nepal, Tibetan language. Please see Kula Chandra Koirala Kumaun and Garhwai. Quoting the reverend Khaptad (lbid, p. 20, 36) for detail. This author is of the Baba, Dr. Subedi writes in this article that the famous opinion that both Yakshyas (Ya-Khasas) of Khaptad sage seemed to know of some archeological sites, Area and Jallendhari of "Zaad" Khasas of Jumla may which seem to be the ruminates of a pre-historical be descendants of the great Shaka Tribe of Central period, which now are covered by very dense forests. Asia. These Jallendhare Khasas also seem to have The famous sage Khaptad Baba even thought that reached Khaptad Area also at around 1 100 A.D. But these remains may be from the time of the civilization this is only my theory. Muchresearch workis needed of Mahabharat (some 3000 to 3500 years B. P.). The to establish this theory. Mr. Surya Mani Adhikari in author of this paper agrees with Khaptad Baba, as his book "The Khasa Kingdom". ( 1997 edition, p. there are some mentions of Khasa King, Who brought 29) concludes that the Khasas were the chief "Pipilic" gold to present the wealth to Emperor inhabitants of north-westem mountainous region of Yudhisthira. It is mentioned in Himabat Khanda Indian sub-continent from the very early period. It (Skanda Puran's annex under Meur Khanda, appears that the first "Jalandhari Khasa" groups Gorekshya Petta. Pashupati Mirgasthali, B.S. 2013, arrived in western Nepal around the middle of the P. 46, of Napali part) that Kubera (or the person first millennium A.D. But, it is quite likely that the holding the position of Kubera), the king of Yakshyas Khaptadi or "Nephatli Khasas" had entered Nepal Khaptad .... earlier than or at least during the time of Lord Shiva information.Thiscancertain1yhelpdevelopscientific and were called Yakshyas. (They seem to be from tourism of Khaptad Area. different tribe and were not Jalandhari Punjabi or Kashmiri Khasa people. Sinjali or Jumli Khasa Kings Khasa Kura the mother of Modern Nepali have some Jalandhara Khasaconnection).To estimate Language the time of Lord Shiva's marriage with goddess Parvati is not easy. But we have some indications. As said earlier, some of the "Puranas" mention Lord Shiva's marriage took place during the reign of Khasapeople withTanganas, Kulindas, Kirats, famous King Divodasa (according to Vayu Purana). and who are also said to be living in the According to Riga Veda (7th Mandala), Divodasa's mountains. From linguistic point of view the name of son, Sudasa had defeated Sambar with the help of the "Daradi" tribe is important, as the original Khasa king -I. According to Vabishya Purana (Nepali) language is found to be close to "Daradi" (Parti Sharga Parva, verse 43-44) Dasharatha-I was language. Prof. J. Tucchi in his book ("on the Swaat, ruling Ayodhaya some 12 generations earlier than the Dardas and Connected Problem," 1977, p. 65) has Lord . (Kasharatha I1 was Lord Rama's father). found that in Swaat and Hindukush area three scripts This means that Dashratha-I, was ruling the kingdom viz. Darada, Khasya and Chinese were being used

of some 240 to 300 years earlier than Lord around 1,000 B.C. By that time the Khasas had -~ Rama's time. Dr. Satya Ketu Vidyalankar has already their own language. By the 1st century (A.D.) estimated the Mahabharata time to be 1424 B.C. or these Khasa people had spread all over western and some 3,400 B.P. and Lord Rama's time to be 500 mid-western Himalayas. These Khasas (Jalandharis years earlier or 3,900 to 4000 years B.P. His and not the Yakshyas) had already become powerful calculations are based on name list of Kings of "Sun enough to force the local tribes of western Nepal Dynasty" considering an average of 20 years for each (mostly Magars ) to use Khasa Kura (language). Mr.. generation. These estimates are widely accepted by Purna ParkashYatri ( in his article in Prachin Nepal, Indian scholars. Thus, King Divodasa's time can be Department of Archeological, Kathmandu, august- estimated to be some 250 years earlier than the time September, 1977) states his belief that Khasa people of lord Rama. This way, it can be deducted that Lord had entered Tibet and Nepal in various._batches Shiva's marriage to Parvati took place some during the time period of 2000 B.C. to 8th century 4000+250=4250 years B.P. Likewise it can be A.D. It seems that the ones who developed Khasa deducted that Lord Kubera of Lord Shiva's time was Kura (the original ) were not Ya- ruling Khaptad-Malika area some 4,250 years B.P. Khasas (or Yakshyas) but, the "Jalandhari" Khasas .Therefor- it 6 possible to find the archeological who entered Nepal via Garhwal and Kumaun, (and evidense of Yakshyas- which may be 4 to 5 thousand probably not the "Zaad" tribes which entered Jumla years old. from Khari). The "Zaade" Khasas (who latter declared It can be concluded that many students of themselves as Sri Pali Vansaja) used Huna (Khampa) history and archeology from various universities and Tibetan language. research scholars from various oriental research Mr. Kula Chandra Koirala in his book (Ibid, p. institutes, all over the world, may be interested in 20 and 32) implies that the "Masto Dhamis" Khaptad, if they are provided with background (Shamans) of Khapar Masto or Khaptad (God Masto 30 Ancient Nepal while, in trance, use intangible ancient form of book "Nepal KO Sanskritik Parampara", 2045 B.S., "Shursaini Prakrita", (which is quite different than p. 53 and 55) thinks that latter-on this Khasa Kura Huna Khampa Tibetan). He has also noted that the was refined and popularized in the medival lungdom ancient Khasas of Kashmir, Jalandhar and to some of "Pravata". Therefore, Nepali Language was also extent in Garhwal use "Tushari Prakrita" klbid, p. 20) called "Parbate Kura". PrithiviNarayan Shah brought and the ancient Zaad Khasas used Khasa Kura mixed and popularized this language in Kathmandu Valley, with Kham or Hun languages (Ibid p. 36). Mr. Ram which was then called Gorkhali language. When Bhadur Rawal writing the "Introduction" part of Mr. Nepal was unified and expanded upto Kangada in the Koirala's book has also observed that (Tharpa-Aadi) West and in th east, Gorkhali became Nepali Masto Dpmis still use "Kham" language (Ibid, p. language. Na) This/'indicates that the seeds of Khasa Kura and present-day Nepali language were sown in Khaptad From the analysis presented above it is very where the Jalandhari Khasas were also assembled. clear that Khaptad Area can be extremely interesting The famous historian late Babu Ram Acharya (in his place for the researchers and students of languages and literature from Nepal, India and abroad.