History, as we remarked in our kickoff article on the Satavahana Dynasty, is simultaneously one of the most enlightening and contentious of topics. However, those dedicated to truth will not seek to weaponise it, but dispassionately study it to not only draw valid lessons from it, but to learn the real story of our origins and people. When we lose touch with our underlying identity, divide et impera becomes tres facile.

Continuing our Series on the Charitra of Bharatavarsha is this article on Nepal Origins.

Introduction

Nepal may be a new Secular Republic, but it is an ancient Dharmic land. It traces its history to the Nemi dynasty of the Suryavamsa. From Rajarishi Janaka to Prithvi Narayan Shah, it claims many famous figures who are often dharmic or imperial, and sometimes both.

Kiratarjuniyam is a critical link. It mentions the tribe of mountain-men known as Kiraathas. The god Siva appears in the form of one such and battles Arjuna in order to test him. Kiraatha desa is also mentioned in the Mahabharata proper—doubtless the inspiration of the famous drama. However, typically Nepal is best known through the Mahajanapada Vrijji (Vajji in Paali).

As time went on, another kingdom (Vidheha) would be established. Kosala and Vidheha was separated by the river Sadhaneera. Vidheha was founded by the great King Nemi, who was a descendant of the Royal Solar Dynasty of Ayodhya. His son was Mithi, hence the capital Mithila. Mithi’s son was Janaka. The language region of Maithili is today is known as Mithilanchal. However, the correct name for the desa Vidheha. Nepal today is a combination of it and the Kiraatha country.

Below are the successors of Seeradhvaja Janaka:

Decline of the Janakas and rise of the Licchavis. The Licchavis are described as the most important component of the Vrijjian Republic (sometimes called Confederacy).

As one can invariably see, Nepal’s history is intrinsically linked with the Sacred History of Bhaarathavarsha. From the Mahajanapadas to the Ramayana to Empires, the commonalities are hard to miss. Moreover, cultural infusions were two way, making both stakeholders in a mutual dharmic society. Roti-beti ka rishta if there ever were one.

#WATCH | Nepal: Janakpur lit up ahead of the Ram temple 'Pran Pratishtha' ceremony in Ayodhya tomorrow. pic.twitter.com/6rcBzFvDCi

— ANI (@ANI) January 21, 2024

Origins

Nepal, as we know it today, is divided between the terai and the hill country. Indeed, it is a fusion of parts of at least 2 ancient desas: Kirata desa and Videha desa (modern Maithili praantha).

Seeradhvaja Janaka was the most famous King of Vidheha and the father of Vaidhehi, aka Seeta Devi.  His later descendants, however, we not as enlightened as he was. They were driven from Videha and replaced with a Ganarajya (Republic), which was arguably the first in the Subcontinent’s recorded history.

The Vrijji Republic was not a democratic-republic as we know today or a military junta, but rather, was a robust aristocratic-republic that doughtily defended the independence and sovereignty its 7707 knights-raaja.

The Mahasamanta Vamsa of Siddhaartha Gauthama, better known as The Buddha, would hail from one of the constituent-members of this Ganaraajya. They governed from Kapilavasthu, and are often seen as a continuation of the Royal Line of Ayodhya. Opinions differ as to whether it was a republic or more a confederation, with a President who was styled (Raaja). That is a discussion for another time. Regardless, Kapilavasthu would play a pivotal role in the politics of this polity. They would gain a name not only for governance by discussion and dharma (rather than the modern drama and dharna), but also for their hardy nature. Even the Arthasastra would famously remark about the difficult nature of fighting independence-minded republics. As such, the Vrijjis would be defeated by Ajatashatru more through well-capitalised happen-stance (a flashflood washing away its army) than by some minister’s or “priest king’s” touted superiority over republics.

The Nepali Confederation would then revive under the Licchavis. The name of this dynasty is in fact connected with the Raghukula, and is originates from the lineage of Lakshmana (Lakshmaneyas→ Lachmaneyas→Licchavi).

With the Royal Origins of Nepal now explicated, one may now delve into the Chronology proper.

Chronology

The Bedrock of Nepal’s Chronology is the Nepaala Raaja Vamsaavali. The Royal Chronicle of Nepal may be pilloried in the present time, but it aligns very closely with the Puraanic History of Bhaarathavarsha. In actuality, European observers themselves remarked about Historical Era datings that were shared by Nepal and India.

Common figures from Arjuna to Ashoka Maurya to Vikramaditya Parmar onward can all be found mostly in consonance with this Chronology.

A key matter of controversy is the dating of Amsuvarman. Much like the dating of that other “Sheet anchor of history“, i.e. Chandragupta Maurya’s coronation, Amsuvarman plays the same role for Nepal. Here is Pandith Chelam’s view on the topic.

Adi Sankaracharya’s visit and the correct dating of Amsuvarman:

Nepaala Raaja Vamsaavali uses the Kali Yuga dating (3102 BCE), and its history commences in 4159 BCE.

Who were these Kiraathas? This is a question often at the heart of Nepalese identity. The ethnology of this Himalayan state is complex and is rooted in both the Hindu religion as well as the tribal matrix of the region. Here is the modern anthropological view of the topic:

However, it is the religio-cultural view that continues to predominate in the absence of clarity. Indeed, it is the oft-derided dharmic sacred literature (bugbear of casteist-modernists) that provides a harmonising snapshot of the civilizational continuum.

Dynasties

The Dynastic History of Nepal is equal parts straight-forward and controversial. On the one hand is the bedrock text known as the Nepal Royal Chronicle, and on the other hand are the issues that plague it and the historians studying it. However, this is where study by discerning experts among actual practicing Pandiths proves illuminating.

Pandith Chelam did so by cross-reference and collating from Puraanic History and provided insight where there was previously only motivated “rational-empiricism”. He commences the History of Nepal with the Gopala Dynasty.

The Gopaala Dynasty (sometimes called Goala) was a Yaduvamsa offshoot of the Lunar Lineage. These Somavanshis had relations with the Aabheeras (Ahirs), on account of which the latter were also referred to as Kshathriyas. They previously ruled at Sauveera, and then relocated to Dwaraka and then modern Uttar Pradesh and Nepal.

The Kiraatha Dynasty would follow them, and they  ruled Nepal for upwards of a millennium. The first king, Yalambara, is stated by the Nepaala Raaja Vamsaavali to have come 12 years before the start of the Kali Yuga (3102 BCE). It is quite possible that the modern day Chettri community is descended from them, as a result of which the latter consider themselves Kshathriyas as well.[1. 48]

The Kiraathas were followed by the Somavanshis. Like the previous Yaduvanshis, they too were Lunar Dynasts, and ruled only briefly (5 kings). Various claims are asserted regarding the military campaigns of the fifth and final one (Bhaskaravarman). Being childless, he adopted a member of the Solar Dynasty (Bhumivarman) around the time of Siddhaartha Gauthama.  [1, 7]

It is fashionable for every Suryavanshi claimant (and his mother) to claim descent from Bhagwan Shri Ram. But Sri Raama’s sacred lineage is not to be toyed with as though it were some trophy to add to a dusty Palace-Hotel shelf. In fact, most authorities consider the lineage to have ended with Brhadhbala in the Kurukshetra War of 3138 BCE.  Whatever offshoots might have remained would likely have ended with the rise of Soodhra Mahapadma Nanda who, not for nothing, referred to himself as a second Parashuraama to the blue-blooded Kshathriyas. However, the lineage of Ayodhya continued with  Sri Raama‘s famed younger brother (and veritable shadow himself), Lakshmana Dasarathi.

The Lakshmaneyas or  Licchavis were highly influential throughout the Subcontinent. Even their future conqueror’s mother was in fact a daughter of the land.

These Suryavanshis of Nepal had a long innings. They also set the stage for that so-called Sheet-Anchor of Nepalese history, Amsuvarman:

With the rise of Amsuvarman, there begins a consistency between the Nepal Chronology and that of the extra-subcontinental neighbours.  The Thakur Dynasty had an important impact on the history and culture of Nepal. Though Buhler dates them to be contemporaneous with Harsa Shiladitya, this is based on a purposefully erroneous conflating of Sriharsa Vikramaditya (457 BCE) with Harsa Shiladitya of Thanesar. [1, 68]

Kaatthmaandu (Kathmandu), also known as Kaanthipura, became the capital of Nepal in this period. In a demonstration of its sophistication in engineering and hydrology, and aqueduct with seven spouts was constructed.

Due to the calamity that struck the Nepaala Raaja Vamsaavali, Pandith Chelam suggests dividing the Thaakuri Dynasty into several lineages. This would account for the dating discrepancies, while preserving the overall integrity of the chronicle (suspicious circumstances having already been mentioned). There remain certain lacunae that are nevertheless filled by comparative chronology. We may conclude this article with that point.

Conclusion

Nepal has a storied history and place in the Indian Subcontinent. It is simultaneously at the geographic periphery, but has managed (through figures such as Janaka, the Licchavis, and the Buddha) managed to be at the cultural core of Indic Civilization. The time periods of Nepal can be described as Legendary Origins,  Ancient, Medieval, and Modern. This first installment sought provide a contextualised understanding of Nepal’s origins in the antique past, before providing a deeper dive into the history, culture, and society of the Himalayan Hindu Nation. It is for this reason that Puranic History is so crucial to bringing harmony where there is discord.

The issues with the Nepaala Raaja Vamsaavali have been conveniently utilised by Indologists (of Western orientation) to cast aspersions on the entire chronicle. What is not highlighted, however, was that the Chronicle itself was burned in a library incident, conveniently during the era in which the British Resident oversaw relations with an effectively subsidiary Nepal (which had supplied troops against the 1857 Revolt).

An independent Nepal (albeit with a suzerain Himalayan neighbour to the east) would naturally have served as a redoubt for orthodox Hindus seeking to restore their ancient History, uncorrupted by perfidious Albion. It is not for nothing Pandith Chelam inveighed against the sepoys of his era for their slavish behaviour to British scholars and their biases (similar to many experts among India’s “youth” experts today).

Sidenote: There are many who believe our "modern" history at face-value too and accept anointed heroes uncritically. Mohandas Gandhi has been criticised by numerous parties, but others such as Balgangadhar Tilak have escaped similar scrutiny (one wonders why...). And yet, Pandith Kota Venkatachalam gaaru saw fit to do precisely that.

Nepalis undoubtedly have an ancient history connected with the Dharmic Civilization of the wider Subcontinent. Bhaaratha Ganaraajya is a specific polity today referring to the Republic of India. Bhaarathavarsha is the land between the Himaalayas and Kanyakumari, and represents a shared continuity which periodically changing lines on a mere map cannot change.

References:

1. Kota, Venkatachalam Paakayaji (Pandit). Chronology of Nepal History Reconstructed. Vijayawada: Sahini Press. 1953
2. Raychaudhuri, Hemchandra. Political History of India: From the Ascension of Parikshit to the Extinction of the Gupta Dynasty. University of Calcutta. 1923
3. Jayaswal, K.P. Chronology and History of Nepal. Varanasi: Bharati Prakashan. 1960
4. Singh, Shew Shanker & (Ed.) Daniel Wright. History of Nepal. London. Cambridge.1877