Khaptad Region in Mythology

- Shiva Kaj Shrestha

Introduction: Himalayan territory as far west as Kashmir,

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 Sutlej. The third was "Yakshya Loka" covering
Nari or Aali district along withGuge areas of South- Kumaun, Garhwal in the west and Doti, and Jumla
Western Tibet). 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 Kubera had his
and ruled by various "IndrasW-the king emperors of capital "Kanchan Puri" which probably was not very
the Deva-Ganas. It is noteworthy that Dr. B. S . Guha far from "Alaka Puri" of Lord Indras.
the famous historian- anthropologist of India and
many other scholars are of the opinion that the Here, we arc concentrating more on Mansas
ancient language of Vedas are highly influenced by Khanda of Skanda Purana, as this (Yet unpublished)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 Nepal

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-Khasas or khasas had come to Himalayas much
earlier than the Nordic or "Vaidic" Aryans. The
The Mythological Tribes of Swarna Kassites (Khasas) had attacked the Babylonian Empire
Bhumi 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, Hindi 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 Ashoka
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). "Siddhas" also in "Manas Khanda" of Skandha
Purana. Vayu 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 Mahabharata it is, mentioned that
According to this Purana and several other Puranas Khasha people had brought gold for emperor
the ancient tribes who, lived in these mountainous Youdisthira from Swarna Bhumi, implying that the
parts were, Gandharvas, 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 Surya (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 Bajhang District. 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 Parvati. 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 Devi and Bridha (Budhi)
Dewans of Eastern Nepal are also descendents of the Ganga (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 Ayurveda 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 Kalidasa 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 Siddha, Guihayakas, Vahyadharas
Indra 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.
Bajura District 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

I n 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
Krishna 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 Duryodhana 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 Chandra 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 "Saka
Nagadhiraj" or King Emperor of Mountains in Deweep" (west of Aftanisthan) to Tibet and India
Sanskrit. 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 Vyasa 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 ancientmongolic"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 Kathmandu.) 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 Hindus 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 Ravana 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 Khasa Kingdom founded by Naga Raja 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 1100 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, Sakas
famous King Divodasa (according to Vayu Purana). and Daradas 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 Dasharatha-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 rama. (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 Ayodhya 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 1stcentury (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 Nepali language) 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 Sikkim in th east, Gorkhali became Nepali
Masto D p m i s 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.