History of Limbuwan ( Nepali: लिम्बुवानको ईतिहास) is characterised by its close interaction with its neighbours; independent and semi independent rule characterized by autonomy for most of its part. From the time of King Sirijunga Hang to King Mahendra of Nepal, Limbuwan enjoyed Kipat System of Land and Semi or full Autonomy over the period of its existence. Limbuwan is also similar to the rest of Nepal during the medieval ages due to the presence of 10 independent or semi Independent Limbu Kingdoms with strong knitted alliance. Yakthung Pan or Limbu language with four major dialects has always been a major language in Limbuwan. Kirant Mundhum religion as major indigenous religion, with Tibetan Buddhism and Nepali Hinduism gaining significant ground in various parts of Limbuwan history.
The present day Limbuwan comprises land south of the Himalaya Mountains, east of Arun and Kosi rivers and west of Sewalungma mountain range ( Kanchenjunga and Singalila Mountain ranges ) and Mechi River.Limbuwan territory is also called Pallo Kirant by People living in the west of Arun River, Kathmandu valley and other Nepalese people.
Limbuwan and her history have never been covered much by the government of Nepal in its academic text books while majority of focus was lighted upon the history of Kathmandu valley only (also called Nepal valley or simply Nepal), although Limbuwan is a part of Nepal now; it was once ruled independently up to 1774 AD, Limbuwan or her history remains unknown even too many people of Limbuwan. People of Limbuwan and Nepalese citizens in the present context of federalism and autonomy in Nepal don’t understand that out of all the territories annexed by the Kings of Gorkha, Limbuwan was the only territory that was actually incorporated to the Kingdom of Nepal by the means of collective Gorkha-Limbuwan Treaty with the Kings of ten Kingdoms of Limbuwan and their ministers. Under the terms of treaty, Limbuwan and her kings would accept King of Nepal as their overlord and stay under the same Nepalese flag but Limbuwan and her people were supposed to be completely autonomous with non interference from the Kingdom of Nepal. However, over the period of Shah dynasty, Limbuwan was gradually stripped of its original treaty rights. Therefore, people of Limbuwan today are the most vocal, proponent and supportive of federalism with autonomy in Nepal.
The present day Limbuwan comprises land south of the Himalaya Mountains, east of Arun and Kosi rivers and west of Sewalungma mountain range ( Kanchenjunga and Singalila Mountain ranges ) and Mechi River.Limbuwan territory is also called Pallo Kirant by People living in the west of Arun River, Kathmandu valley and other Nepalese people.
Limbuwan and her history have never been covered much by the government of Nepal in its academic text books while majority of focus was lighted upon the history of Kathmandu valley only (also called Nepal valley or simply Nepal), although Limbuwan is a part of Nepal now; it was once ruled independently up to 1774 AD, Limbuwan or her history remains unknown even too many people of Limbuwan. People of Limbuwan and Nepalese citizens in the present context of federalism and autonomy in Nepal don’t understand that out of all the territories annexed by the Kings of Gorkha, Limbuwan was the only territory that was actually incorporated to the Kingdom of Nepal by the means of collective Gorkha-Limbuwan Treaty with the Kings of ten Kingdoms of Limbuwan and their ministers. Under the terms of treaty, Limbuwan and her kings would accept King of Nepal as their overlord and stay under the same Nepalese flag but Limbuwan and her people were supposed to be completely autonomous with non interference from the Kingdom of Nepal. However, over the period of Shah dynasty, Limbuwan was gradually stripped of its original treaty rights. Therefore, people of Limbuwan today are the most vocal, proponent and supportive of federalism with autonomy in Nepal.
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Pre-History
Anthropologists and Historians claim with fossil records that people lived in Nepal around 30-40 thousand years ago. First people of Limbuwan and Eastern Nepal could have been that batch of people too. First people to live permanently and calling Limbuwan home was the Kirant people. These Mongoloid people are believed to have moved into Nepal from the east from Assam valley and beyond around 6-8 thousand years ago. They practised shifting cultivation and moved with their domesticated pigs and other animals along the lower warmer hills. The same people moved on to western Nepal and eventually conquered Kathmandu valley to establish the first Kirant civilization of Nepalese history. They spoke language of Tibeto-Burman Ancestry and practised animistic religion.
Anthropologists and Historians claim with fossil records that people lived in Nepal around 30-40 thousand years ago. First people of Limbuwan and Eastern Nepal could have been that batch of people too. First people to live permanently and calling Limbuwan home was the Kirant people. These Mongoloid people are believed to have moved into Nepal from the east from Assam valley and beyond around 6-8 thousand years ago. They practised shifting cultivation and moved with their domesticated pigs and other animals along the lower warmer hills. The same people moved on to western Nepal and eventually conquered Kathmandu valley to establish the first Kirant civilization of Nepalese history. They spoke language of Tibeto-Burman Ancestry and practised animistic religion.
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Bhauiputahang Dynasty
King Bhauiputahang of Limbuwan (First Independent King of Limbuwan (circa 580 BC)
King Jitedasti became the seventh Kiranti King in central Nepal around 580 BC. Kirant Chiefs under King Jitedasti in present day Limbuwan area revolted against him and ceased to see him as their overlord. During that period all the Kirant chiefs used to pay monetary tribute and rendered military service to the Kirant kings of Kathmandu valley. The system was much similar to feudal system in medieval Europe. After the revolts, Kirant chiefs of eastern Nepal elected Bhauiputahang as their new king. King Bhauiputahang built his capital in Phedap and ruled eastern Nepal comprising of present day Limbuwan. While central Nepal was ruled by Kings of Kirant Dynasty, Limbuwan in east Nepal was also ruled by kings of Kirant dynasty, (the ancestors of Present Kirant Limbu people). King Bhauiputahang was a renowned in the Limbuwan and eastern Nepal, while King Jitedasti sat on the throne in Kathmandu valley.
King Bhauiputahang of Limbuwan (First Independent King of Limbuwan (circa 580 BC)
King Jitedasti became the seventh Kiranti King in central Nepal around 580 BC. Kirant Chiefs under King Jitedasti in present day Limbuwan area revolted against him and ceased to see him as their overlord. During that period all the Kirant chiefs used to pay monetary tribute and rendered military service to the Kirant kings of Kathmandu valley. The system was much similar to feudal system in medieval Europe. After the revolts, Kirant chiefs of eastern Nepal elected Bhauiputahang as their new king. King Bhauiputahang built his capital in Phedap and ruled eastern Nepal comprising of present day Limbuwan. While central Nepal was ruled by Kings of Kirant Dynasty, Limbuwan in east Nepal was also ruled by kings of Kirant dynasty, (the ancestors of Present Kirant Limbu people). King Bhauiputahang was a renowned in the Limbuwan and eastern Nepal, while King Jitedasti sat on the throne in Kathmandu valley.
King Parbatak of Limbuwan / Eastern Nepal (Circa 317 BC)
A descendent of King Bhauiputahang, King Parbatak was a son of King Jeitehang and ruled Limbuwan around 317 BC. During that period, King Parbatak was the most powerful kings of the Himalayan region and present day Nepal. King Parbatak was allied with Chandra Gupta Maurya of Magadha, and also assisted him in his military campaigns in Nanda kingdom. During his father King Jiete’s rule, Alexander the great had invaded India and established his Satraps in Punjab and Sindh. King Parbatak assisted King Chandra Gupta Maurya in driving the Greek Satraps Seleucus (Military governor) away from Punjab and Sindh. For King Parbatak’s assistance to Chandra Gupta, he gave lands of northern Bihar to King Parbatak and many Kiranti people migrated to northern Bihar during that period. They became known as Madhesia Kirant People, or Limbus of Kashi Gotra. King Parbatak Hang is also mentioned by Magadha Historians as ally of Maurya Emperor.
A descendent of King Bhauiputahang, King Parbatak was a son of King Jeitehang and ruled Limbuwan around 317 BC. During that period, King Parbatak was the most powerful kings of the Himalayan region and present day Nepal. King Parbatak was allied with Chandra Gupta Maurya of Magadha, and also assisted him in his military campaigns in Nanda kingdom. During his father King Jiete’s rule, Alexander the great had invaded India and established his Satraps in Punjab and Sindh. King Parbatak assisted King Chandra Gupta Maurya in driving the Greek Satraps Seleucus (Military governor) away from Punjab and Sindh. For King Parbatak’s assistance to Chandra Gupta, he gave lands of northern Bihar to King Parbatak and many Kiranti people migrated to northern Bihar during that period. They became known as Madhesia Kirant People, or Limbus of Kashi Gotra. King Parbatak Hang is also mentioned by Magadha Historians as ally of Maurya Emperor.
King Samyuk of Limbuwan / Eastern Nepal (Circa 125 BC)
After seven generations of King Parbatak, King Samyuk sat on the throne of Limbuwan / Eastern Nepal. He was unpopular among the descendants of Madhesia Kirant people (Descendents of those who lived in Bihar since King Parbatak’s time). Under the leadership of Bazdeohang, people revolted against King Samyuk and overthrew him. The Kirant Chiefs elected Bazdeo as the new King of Limbuwan / Eastern Nepal.
After seven generations of King Parbatak, King Samyuk sat on the throne of Limbuwan / Eastern Nepal. He was unpopular among the descendants of Madhesia Kirant people (Descendents of those who lived in Bihar since King Parbatak’s time). Under the leadership of Bazdeohang, people revolted against King Samyuk and overthrew him. The Kirant Chiefs elected Bazdeo as the new King of Limbuwan / Eastern Nepal.
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Bazdeo Dynasty
King Bazdeohang of Limbuwan (circa 125 BC on)
After the revolution of Kirant people of Limbuwan area, the Kirant chiefs of the region elected the rebel leader Bazdeohang as their King. He made his capital at Libang and started his own dynasty. He was followed by twelve kings of his dynasty.
King Bazdeohang of Limbuwan (circa 125 BC on)
After the revolution of Kirant people of Limbuwan area, the Kirant chiefs of the region elected the rebel leader Bazdeohang as their King. He made his capital at Libang and started his own dynasty. He was followed by twelve kings of his dynasty.
King Sangkhadeo I
King Sangkhadeo II
King Dewapour
King Bhichuuk
King Ghangtuk
King Sotumhang
King Limdung
King Lijehang
King Mapunhang
King Dendehang
King Kundungjapa
King Kundungjapa of Limbuwan
King Sangkhadeo II
King Dewapour
King Bhichuuk
King Ghangtuk
King Sotumhang
King Limdung
King Lijehang
King Mapunhang
King Dendehang
King Kundungjapa
King Kundungjapa of Limbuwan
The last king of Bazdeo dynasty had four sons, Mundhungge, Sandhungge, Kane Hang, and Kochu Hang. It is said that Kochu hang migrated to North Bengal and established his own Kingdom Kochpiguru from where the term Koch is derived. After the death of King Kundungjapa, Limbuwan fell into chaos and anarchy, each chief ruling their areas independently.
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The Era of Eight Kings
From the time of the last king of Bazdeo’s dynasty, Limbuwan was ruled by eight chiefs and their descendents, none of them rose to become powerful enough to subdue all and none came to prominence. During this period, people migrated in and out of Limbuwan region and around 6th century AD, a batch of people from Shan-Makwan area in China/Burma area moved to Assam in India and eventually to Limbuwan area in Nepal. The Assimilation of the original Kirants of Limbuwan, migrants of Tibetans, Mongols, and tribes from the Bihar area and finally the migrant people of Shan-Makwan will give birth to a new nation of Limbuwan, nationality of Limbu and the Limbu culture.
From the time of the last king of Bazdeo’s dynasty, Limbuwan was ruled by eight chiefs and their descendents, none of them rose to become powerful enough to subdue all and none came to prominence. During this period, people migrated in and out of Limbuwan region and around 6th century AD, a batch of people from Shan-Makwan area in China/Burma area moved to Assam in India and eventually to Limbuwan area in Nepal. The Assimilation of the original Kirants of Limbuwan, migrants of Tibetans, Mongols, and tribes from the Bihar area and finally the migrant people of Shan-Makwan will give birth to a new nation of Limbuwan, nationality of Limbu and the Limbu culture.
The revolution of the Kiranti People in Limbuwan
During the latter years of the rule of eight Kiranti chiefs, the population of Limbuwan multiplied and families increased with numbers. Feeling the crunch and threat, the eight rulers started suppressing the people. Then the descendents of Shan Mokwan people, (the latest immigrants to Limbuwan) could not stand any longer and devised a plan to over throw the eight chiefs. They met at Ambe Pojoma and decided to revolt against the eight chiefs. The rebel leaders erected three stone pillars and planted three mango trees around it. After sprinkling holy waters on it, the rebel leaders and the rebel army took an oath that everyone would fight against the tyrant eight chiefs and would not return home until they beat the rulers. The meeting place of Ambe Pojoma still exists to this day, and the battle of eight chiefs is incorporated in Limbu Mundhum ever since. After knowing that the rebellion was breaking out in their country; the eight rulers raised their own army and aimed at massacring and displacing people of Shan-Mokwan descent. The great Civil war broke out between the eight rulers of Limbuwan and Rebels of Limbuwan. The army of eight rulers were defeated in every village by the rebels. The eight rulers were either killed or chased away from Limbuwan territory.
During the latter years of the rule of eight Kiranti chiefs, the population of Limbuwan multiplied and families increased with numbers. Feeling the crunch and threat, the eight rulers started suppressing the people. Then the descendents of Shan Mokwan people, (the latest immigrants to Limbuwan) could not stand any longer and devised a plan to over throw the eight chiefs. They met at Ambe Pojoma and decided to revolt against the eight chiefs. The rebel leaders erected three stone pillars and planted three mango trees around it. After sprinkling holy waters on it, the rebel leaders and the rebel army took an oath that everyone would fight against the tyrant eight chiefs and would not return home until they beat the rulers. The meeting place of Ambe Pojoma still exists to this day, and the battle of eight chiefs is incorporated in Limbu Mundhum ever since. After knowing that the rebellion was breaking out in their country; the eight rulers raised their own army and aimed at massacring and displacing people of Shan-Mokwan descent. The great Civil war broke out between the eight rulers of Limbuwan and Rebels of Limbuwan. The army of eight rulers were defeated in every village by the rebels. The eight rulers were either killed or chased away from Limbuwan territory.
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The Era of Ten Limbu Kings (550 AD to 1609 AD)
Thus, with unity and strength, Kirant people of Shan Mokwan origin defeated their rulers. After their victory, the rebel leaders assembled once again at their holy place Ambe Pojoma. The leaders fixed the northern boundary to be in Tibet, southern boundary in JalalGarh in Bihar; eastern boundary at river Teesta and western boundary in Dudhkoshi River. Later the east and west boundary of Limbuwan came to rest at Arun river in the west and Kanchenjunga mountain plus Mechi river in the east.
The meeting of rebel leaders decided to name the recently acquired country as Limbuwan as it was won by the strength of a Bow and Arrow. [ Li = Bow, ambu = acquire ; Limbu Language] They also decided to divide Limbuwan into ten districts or Kingdoms and place ten kings to rule each kingdom. They also agreed to defend Limbuwan from any external threat by rendering military from all the ten Kingdoms. They changed the name of their nationality to Yakthumba. Originally at the beginning only the Kings of Limbuwan were called Limbus and the people of Limbuwan were called Yakhthungba, but over time all the people of Limbuwan started calling themselves Limbu. Thus, the term Limbu and Yakthungba became synonymous.
Thus, with unity and strength, Kirant people of Shan Mokwan origin defeated their rulers. After their victory, the rebel leaders assembled once again at their holy place Ambe Pojoma. The leaders fixed the northern boundary to be in Tibet, southern boundary in JalalGarh in Bihar; eastern boundary at river Teesta and western boundary in Dudhkoshi River. Later the east and west boundary of Limbuwan came to rest at Arun river in the west and Kanchenjunga mountain plus Mechi river in the east.
The meeting of rebel leaders decided to name the recently acquired country as Limbuwan as it was won by the strength of a Bow and Arrow. [ Li = Bow, ambu = acquire ; Limbu Language] They also decided to divide Limbuwan into ten districts or Kingdoms and place ten kings to rule each kingdom. They also agreed to defend Limbuwan from any external threat by rendering military from all the ten Kingdoms. They changed the name of their nationality to Yakthumba. Originally at the beginning only the Kings of Limbuwan were called Limbus and the people of Limbuwan were called Yakhthungba, but over time all the people of Limbuwan started calling themselves Limbu. Thus, the term Limbu and Yakthungba became synonymous.
This Period in Limbuwan history corresponds to Lichhavi and Malla Dynasty periods in Nepal Valley.
The Ten Rulers, Their Kingdoms and their forts.
1. Samlupi Samba Hang...........King of Tambar and..................his capital Tambar Yiok.
2. Sisiyen Shering Hang.........King of Mewa and Maiwa kingdoms and his capital Meringden Yiok.
3. Thoktokso Angbo Hang.........King of Athraya and.................his capital Pomajong.
4. Thindolung Khokya Hang.......King of Yangwarok and...............his capital Hastapojong Yiok
5. Ye nga so Papo Hang,.........King of Panthar and.................his capital at Yashok and Phedim.
6. Shengsengum Phedap Hang......King of Phedap and..................his capital at Poklabung.
7. Mung Tai Chi Emay Hang.......King of Ilam and....................his capital at Phakphok.
8. Soiyak Lado Hang,............King of Miklung (Choubise) and......his capital at Shanguri Yiok.
9. Tappeso Perung Hang,.........King of Thala and...................his capital at Thala Yiok.
10. Taklung Khewa Hang,........King of Chethar and.................his capital at Chamling Chimling Yiok.
The Ten Rulers, Their Kingdoms and their forts.
1. Samlupi Samba Hang...........King of Tambar and..................his capital Tambar Yiok.
2. Sisiyen Shering Hang.........King of Mewa and Maiwa kingdoms and his capital Meringden Yiok.
3. Thoktokso Angbo Hang.........King of Athraya and.................his capital Pomajong.
4. Thindolung Khokya Hang.......King of Yangwarok and...............his capital Hastapojong Yiok
5. Ye nga so Papo Hang,.........King of Panthar and.................his capital at Yashok and Phedim.
6. Shengsengum Phedap Hang......King of Phedap and..................his capital at Poklabung.
7. Mung Tai Chi Emay Hang.......King of Ilam and....................his capital at Phakphok.
8. Soiyak Lado Hang,............King of Miklung (Choubise) and......his capital at Shanguri Yiok.
9. Tappeso Perung Hang,.........King of Thala and...................his capital at Thala Yiok.
10. Taklung Khewa Hang,........King of Chethar and.................his capital at Chamling Chimling Yiok.
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Kings of Ten Limbuwan
King Mung Mawrong Hang
In the beginning of 7th century AD, King Mung Mawrong Hang came to prominence in the terai lands of Limbuwan, ( present day Sunsari, Morang and Jhapa area). He cleared much of the forest area in the present day Rangeli east of Biratnagar and built a town there. Since the Ten Kings of Limbuwan had soverignty over the terai lands through Kingdom of Ilam and Kingdom of Bodhey (Choubise), they assembled a collective Limbuwan force and chased King Mawrong from Rongli area.
Mawrong went to Tibet and took refuge in Khampa Jong, but he still had aimbition to rule all of Limbuwan. When Limbuwan was ruled by ten Kings and when King Mawrong came to prominence, Tibet was ruled by King Tsrong Tsen Gempo. Mawrong went on to ally with Tibetan King Tsrong Tsen Gempo, managed to get Bhutia tribes of Khampa jong to assist him and planned on attacking Limbuwan from the north. King Mawrong attacked Limbuwan, the ten kings of Limbuwan brought their forces and fought decisive battle through Hatia, Walungchung and Tapkey passes in the Himalayas. Ten Kings of Limbuwan lost and King Mawrong rose as the over lord of Limbuwan. The ten Kings of Limbuwan still continued to rule their original places as subordinate to King Mung Mawrong.
King Mawrong also started a festival among Kirant people called “Namban”, where people celebrate the gathering of harvest every year and it falls on the last week of December.
King Mawrong had no male heir so he died and one of his ministers took over and became King Mokwan San. After a brief period King Uba Hang came to prominence in Limbuwan area.
King Mung Mawrong Hang
In the beginning of 7th century AD, King Mung Mawrong Hang came to prominence in the terai lands of Limbuwan, ( present day Sunsari, Morang and Jhapa area). He cleared much of the forest area in the present day Rangeli east of Biratnagar and built a town there. Since the Ten Kings of Limbuwan had soverignty over the terai lands through Kingdom of Ilam and Kingdom of Bodhey (Choubise), they assembled a collective Limbuwan force and chased King Mawrong from Rongli area.
Mawrong went to Tibet and took refuge in Khampa Jong, but he still had aimbition to rule all of Limbuwan. When Limbuwan was ruled by ten Kings and when King Mawrong came to prominence, Tibet was ruled by King Tsrong Tsen Gempo. Mawrong went on to ally with Tibetan King Tsrong Tsen Gempo, managed to get Bhutia tribes of Khampa jong to assist him and planned on attacking Limbuwan from the north. King Mawrong attacked Limbuwan, the ten kings of Limbuwan brought their forces and fought decisive battle through Hatia, Walungchung and Tapkey passes in the Himalayas. Ten Kings of Limbuwan lost and King Mawrong rose as the over lord of Limbuwan. The ten Kings of Limbuwan still continued to rule their original places as subordinate to King Mung Mawrong.
King Mawrong also started a festival among Kirant people called “Namban”, where people celebrate the gathering of harvest every year and it falls on the last week of December.
King Mawrong had no male heir so he died and one of his ministers took over and became King Mokwan San. After a brief period King Uba Hang came to prominence in Limbuwan area.
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The Era of Lasahang Dynasty
King Uba Hang ( ruled 849-865 AD )
Following the death of King Mawrong, Uba Hang became powerful and renowned in Limbuwan area. He subdued the Limbuwan area which was under King Mokwan San and became King. He is known for introducing new faith among Limbu people and bringing changes to the Kirant mundhum religion. He taught his subjects to worship the great spirit of Tagera Ningwafumang with flowers and fruits, but not with sacrifice and blood.
He built Chempojong fort and palace in Ilam. He introduced the festival of Tong Sum Tong Nam, held every three years in honour of Limbu Ancestor goddess Yumasammang and supreme god Tagera Ningwafumang. This Tong Sum Tong Nam festival is still held in Panchthar district of Nepal and is called Trisala Puja in Nepali language.
King Uba Hang ( ruled 849-865 AD )
Following the death of King Mawrong, Uba Hang became powerful and renowned in Limbuwan area. He subdued the Limbuwan area which was under King Mokwan San and became King. He is known for introducing new faith among Limbu people and bringing changes to the Kirant mundhum religion. He taught his subjects to worship the great spirit of Tagera Ningwafumang with flowers and fruits, but not with sacrifice and blood.
He built Chempojong fort and palace in Ilam. He introduced the festival of Tong Sum Tong Nam, held every three years in honour of Limbu Ancestor goddess Yumasammang and supreme god Tagera Ningwafumang. This Tong Sum Tong Nam festival is still held in Panchthar district of Nepal and is called Trisala Puja in Nepali language.
King Mabo Hang (ruled 865-880AD)
King Mabo Hang succeeded his father King Uba Hang in Limbuwan. He ruled Limbuwan for 15 years with the title of Thakthakkum Mabo Hang. He was well respected and known in Limbuwan and many also believed him to be the reincarnation of god. He moved his capital from Chempo Jong in Ilam to Yasok Jong in Panchthar.
King Muda Hang
After the death of Mabo hang his son Muda hang succeeded to the throne, but he was a weak king and unlike his father and grandfather he was not able to subdue all the rulers of ten Limbuwan. The ten rulers of Limbuwan declared independence in their own districts and began ruling independently. There was anarchy and chaos in Limbuwan as the rulers and clan chiefs tried to establish their own hagemony over Limbuwan. Thus Limbuwan disintegrated, and Lasa Dynasty kings were reduced to being only kings of Panchthar area and the southern Limbuwan.
King Mabo Hang succeeded his father King Uba Hang in Limbuwan. He ruled Limbuwan for 15 years with the title of Thakthakkum Mabo Hang. He was well respected and known in Limbuwan and many also believed him to be the reincarnation of god. He moved his capital from Chempo Jong in Ilam to Yasok Jong in Panchthar.
King Muda Hang
After the death of Mabo hang his son Muda hang succeeded to the throne, but he was a weak king and unlike his father and grandfather he was not able to subdue all the rulers of ten Limbuwan. The ten rulers of Limbuwan declared independence in their own districts and began ruling independently. There was anarchy and chaos in Limbuwan as the rulers and clan chiefs tried to establish their own hagemony over Limbuwan. Thus Limbuwan disintegrated, and Lasa Dynasty kings were reduced to being only kings of Panchthar area and the southern Limbuwan.
King Wedo Hang
In the Chaos and integration of Limbuwan, King Muda hang was succeeded by his son Wedo Hang. He ruled from Hellang palace in Panthar. In Panchthar district King Muda Hang was fighting Nembang hang Chief, the same chief fought with king wedo hang as well. When chief Nembang hang failed to defeat he plotted King Wedo Hang’s assassination, he married his sister Dalima to King Wedo Hang to be close to Hellang Palace. King Wedo Hang was murdered by his enemies while he was sleeping. Queen Dalima, sister of Nembang chief was pregnant with King Wedo’s child at the time of the murder. Chief Pathong Hang sat on the throne of Hellang palace ruling present day Panchthar area. Queen Dalima left Hellang palace and went on to live in Chempojong palace in Ilam. Chempojong palace was the ancestral home of the Lasahang dynasty kings built by King Uba Hang.
King Chemjong Hang
The fifth King of Lasa Dynasty was King Chemjong hang. He was born in Chempojong palace in Ilam where his mother was living. When he was born his mother kept him in disguise by dressing him up as a girl, fearing that Chief Pathong Hang’s people would come and murder him. She told him that his father’s enemy would destroy him if they were to find his true identity. He grew up to be a wise and strong individual under the disguise as a girl. His mother had told him of his late father’s followers in the northern part of Limbuwan. He then made his way there and made alliances with the chiefs. He made a surprise attack while everyone at Hellang palace was celebrating the marriage of one of the district chiefs. After his capture of Hellang palace, he made his identity clear to all those present and they accepted him as the true ruler and heir of late King Wedo Hang. Since he had no real name and that he was born in the old palace of Chempojong, the chiefs assembled decide to name him Chemjong Hang and thus it became his name. He once again tried to unite all of Limbuwan and succeeded in extending from present day Panchthar, Illam, Dhankuta, Sunsari, Morang and Jhapa. Back in those days Morang composed of lower terai lands of Sunsari, Morang and Jhapa. While northern Limbuwan still laid in fragments.
In the Chaos and integration of Limbuwan, King Muda hang was succeeded by his son Wedo Hang. He ruled from Hellang palace in Panthar. In Panchthar district King Muda Hang was fighting Nembang hang Chief, the same chief fought with king wedo hang as well. When chief Nembang hang failed to defeat he plotted King Wedo Hang’s assassination, he married his sister Dalima to King Wedo Hang to be close to Hellang Palace. King Wedo Hang was murdered by his enemies while he was sleeping. Queen Dalima, sister of Nembang chief was pregnant with King Wedo’s child at the time of the murder. Chief Pathong Hang sat on the throne of Hellang palace ruling present day Panchthar area. Queen Dalima left Hellang palace and went on to live in Chempojong palace in Ilam. Chempojong palace was the ancestral home of the Lasahang dynasty kings built by King Uba Hang.
King Chemjong Hang
The fifth King of Lasa Dynasty was King Chemjong hang. He was born in Chempojong palace in Ilam where his mother was living. When he was born his mother kept him in disguise by dressing him up as a girl, fearing that Chief Pathong Hang’s people would come and murder him. She told him that his father’s enemy would destroy him if they were to find his true identity. He grew up to be a wise and strong individual under the disguise as a girl. His mother had told him of his late father’s followers in the northern part of Limbuwan. He then made his way there and made alliances with the chiefs. He made a surprise attack while everyone at Hellang palace was celebrating the marriage of one of the district chiefs. After his capture of Hellang palace, he made his identity clear to all those present and they accepted him as the true ruler and heir of late King Wedo Hang. Since he had no real name and that he was born in the old palace of Chempojong, the chiefs assembled decide to name him Chemjong Hang and thus it became his name. He once again tried to unite all of Limbuwan and succeeded in extending from present day Panchthar, Illam, Dhankuta, Sunsari, Morang and Jhapa. Back in those days Morang composed of lower terai lands of Sunsari, Morang and Jhapa. While northern Limbuwan still laid in fragments.
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The Era of King Sirijunga (880-915 AD)
King Galijunga who ruled the Yangwarok Kingdom of Limbuwan during the time of King Uba Hang; Ubahang was Galijunga’s overlord at the period. Then King Muda hang became weak and started losing control of all of Limbuwan, the grandson of King Galijung, Sirijunga rose into power in the northern Limbuwan area. King Sirijunga’a ancestors had ruled the Kathmandu valley during the Kirant rea in Nepal.
King Galijunga who ruled the Yangwarok Kingdom of Limbuwan during the time of King Uba Hang; Ubahang was Galijunga’s overlord at the period. Then King Muda hang became weak and started losing control of all of Limbuwan, the grandson of King Galijung, Sirijunga rose into power in the northern Limbuwan area. King Sirijunga’a ancestors had ruled the Kathmandu valley during the Kirant rea in Nepal.
Unification of Northern Limbuwan
During the anarchic period of King Muda Hang, King Sirijunga became powerful enough to subdue all of Limbu chiefs under his control.
During the anarchic period of King Muda Hang, King Sirijunga became powerful enough to subdue all of Limbu chiefs under his control.
Famous Sirijunga Forts
King Sirijung constructed two big forts at present day Sirjung in Terhathum district and Chainpur in Sankhuwasabha district. The forts were named Sirjunga fort and the remains of the structures still stand today.
King Sirijung constructed two big forts at present day Sirjung in Terhathum district and Chainpur in Sankhuwasabha district. The forts were named Sirjunga fort and the remains of the structures still stand today.
King Sirijunga Script
King Sirijunga is also known for deveolping and introducing Sirijunga script to the Limbus, which is still in use today. The Mundhum, Kirant Limbu religious text of Mundhum states that King Sirijunga was asked by Nisammang (Limbu god of learning) to accompany her to the base of mount Phoktanglungma. The goddess took him to the deepest of the caves in the mountain and gave him the stone slab consisting of writings. There he was also blessed with power of knowledge and the goddess taught him how to read and write that language and told him to spread the scriptures to his people. Then King came back to his palace and started teaching the script and knowledge to Limbu people.
King Sirijunga is also known for deveolping and introducing Sirijunga script to the Limbus, which is still in use today. The Mundhum, Kirant Limbu religious text of Mundhum states that King Sirijunga was asked by Nisammang (Limbu god of learning) to accompany her to the base of mount Phoktanglungma. The goddess took him to the deepest of the caves in the mountain and gave him the stone slab consisting of writings. There he was also blessed with power of knowledge and the goddess taught him how to read and write that language and told him to spread the scriptures to his people. Then King came back to his palace and started teaching the script and knowledge to Limbu people.
Kipat Land system of King Sirijunga
King Sirijunga is also known for his famous land reform law. He introduced a Kipat land system, where by he divided lands to the chiefs of each clan or village and vested them with the full power over his land. The chief’s powers didn’t extend beyond his borders and chiefs were expected to extend full military support from his village during the time of war to all the Kings of Limbuwan for the protection of Limbuwan. One of the important charactersitics of Kipat system was that, neither chief nor his people were allowed to sell their lands to any outsiders or any non clan members. Non clan members were only allowed to rent the land for the period of time and was not supposed to permamnently take the land ownership. The land was to be divided equally among every sons and unmarried daughters. He also decreed that all the chiefs of villages had to have a council called Chumlung of four members to assist him in ruling the villages. The Chief presided over all the clan/village meetings and festivals. He also had enough powers so that his decisions were considered final. Ever since the time of King Sirijunga, Limbu people of Limbuwan have been enjoying special Kipat rights over their lands. No one could take away the Kipat lands and the lands belonged communally to specific clan. Kipat land system devised by King Sirijunga of Limbuwan gained popularity in other Kirant areas in Nepal as well. The Kipat Land System was used by people of Kirant Rai, Kirant Sunuwar and even Tamang people. Following King Sirijunga all the rulers of Limbuwan area up to King Mahendra had promised to uphold the special laws and custom of the Kipat system of Limbuwan during or right after their coronation.
King Sirijunga is also known for his famous land reform law. He introduced a Kipat land system, where by he divided lands to the chiefs of each clan or village and vested them with the full power over his land. The chief’s powers didn’t extend beyond his borders and chiefs were expected to extend full military support from his village during the time of war to all the Kings of Limbuwan for the protection of Limbuwan. One of the important charactersitics of Kipat system was that, neither chief nor his people were allowed to sell their lands to any outsiders or any non clan members. Non clan members were only allowed to rent the land for the period of time and was not supposed to permamnently take the land ownership. The land was to be divided equally among every sons and unmarried daughters. He also decreed that all the chiefs of villages had to have a council called Chumlung of four members to assist him in ruling the villages. The Chief presided over all the clan/village meetings and festivals. He also had enough powers so that his decisions were considered final. Ever since the time of King Sirijunga, Limbu people of Limbuwan have been enjoying special Kipat rights over their lands. No one could take away the Kipat lands and the lands belonged communally to specific clan. Kipat land system devised by King Sirijunga of Limbuwan gained popularity in other Kirant areas in Nepal as well. The Kipat Land System was used by people of Kirant Rai, Kirant Sunuwar and even Tamang people. Following King Sirijunga all the rulers of Limbuwan area up to King Mahendra had promised to uphold the special laws and custom of the Kipat system of Limbuwan during or right after their coronation.
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The period of Ten Kings after King Sirijunga
After the death of King Sirijunga, Limbuwan once again is ruled by ten Kings of ten Kingdoms of Limbuwan, this period lasts from 915 AD to 1584 AD. All the ten Kingdoms formed after the great revolution of Limbuwan in 6th century AD stays the same. The current state of Limbu nation, culture, language and ethnicity is believed to have taken shape during this period.
During this period, the lowlands of Limbuwan, (present day terai lands of Sunsari,Morang and Jhapa) collectively known as Morang since the time of King Mung Mawrong Hang, develops as its own Kingdom in its own right. In the beginning of 1400 AD, Morang Kingdom patriates from Kingdom of Ilam and Kingdom of Mikluk Bodhey (Choubise) and starts ruling on its own. Morang Kingdom’s borders were set at Kankai river in the east, Koshi river in the west, Shanguri fort in the north and Jalal garh in India in the south. King Sangla Ing becomes the first king of Lowland Limbuwan kingdom of Morang after 900 years since it last had its own king. He builds alliances with the other Kings of Limbuwan and remains in good terms. He builds his kingdom at Varatappa and rules from there. King Sangla Ing is succeeded by his son Pungla Ing, who later converts into Hinduism and changes his name to Amar Raya Ing.
After the death of King Sirijunga, Limbuwan once again is ruled by ten Kings of ten Kingdoms of Limbuwan, this period lasts from 915 AD to 1584 AD. All the ten Kingdoms formed after the great revolution of Limbuwan in 6th century AD stays the same. The current state of Limbu nation, culture, language and ethnicity is believed to have taken shape during this period.
During this period, the lowlands of Limbuwan, (present day terai lands of Sunsari,Morang and Jhapa) collectively known as Morang since the time of King Mung Mawrong Hang, develops as its own Kingdom in its own right. In the beginning of 1400 AD, Morang Kingdom patriates from Kingdom of Ilam and Kingdom of Mikluk Bodhey (Choubise) and starts ruling on its own. Morang Kingdom’s borders were set at Kankai river in the east, Koshi river in the west, Shanguri fort in the north and Jalal garh in India in the south. King Sangla Ing becomes the first king of Lowland Limbuwan kingdom of Morang after 900 years since it last had its own king. He builds alliances with the other Kings of Limbuwan and remains in good terms. He builds his kingdom at Varatappa and rules from there. King Sangla Ing is succeeded by his son Pungla Ing, who later converts into Hinduism and changes his name to Amar Raya Ing.
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The Sanglaing Dynasty Kings
King Sangla Ing (First king of Ing Dynasty)
King Pungla Ing; (becomes Amar Raya Ing )
King Kirti Narayan Raya Ing
King Ap Narayan Raya Ing
King Jarai Narayan Raya Ing
King Indhing Narayan Raya Ing
King Bijay Narayan Raya Ing
King Sangla Ing (First king of Ing Dynasty)
King Pungla Ing; (becomes Amar Raya Ing )
King Kirti Narayan Raya Ing
King Ap Narayan Raya Ing
King Jarai Narayan Raya Ing
King Indhing Narayan Raya Ing
King Bijay Narayan Raya Ing
The last King of Ing Dynasty Kings of Morang Kingdom Bijay Narayan builds good friendship with the King of Phedap Murray Hang Khebang. He then advises King Bijay Narayan to build a new town after his name and thus Bijaypur town was settled. The Bijaypur town, near present day Dharan City remained the capital of Morang Kingdom and that of all of Limbuwan until 1774 AD. King Bijay Narayan then advises King Murray Hang Khebang of Phedap to stay in Bijaypur and assist him in ruling Morang Kingdom as his prime minister. King Murray Hang Khebang agrees to the proposal thus his title of prime minister becomes hereditary to him and his descendents only. In this way King Bijay Narayan Raya Sanglaing effectively makes King Murray Hang his prime minister and while Murray Hang’s son Bajahang Raya Khebang rules the Kingdom of Phedap under his father. King Bijay Narayan also gives the title of Raya “King” in those days to Murray Hang. Since then, King Murray Hang Khebang becomes the first prime minister of Limbuwan and second King of Limbuwan to hold the Hindu title of “Raya”.
Over time, the relationship between King Bijay Narayan Raya Sanlgaing and his primeminister Murray Hang Khebang sours, he alleges Murray hang of rape of his daughter and assigns him death sentence. Hearing the sad news of Murray Hang’s betrayal by the King of Morang, his son King Bajahang Khebang decides to punish the King of Morang. He goes to Makwanpur and ask for the help of King Lo Hang Sen of Makwanpur. King Lohang Sen of Makwanpur with the help of Kirant force conquors Bijaypur in 1608 AD. King of Phedap Bajahang Khebang who had come to take revenge of his father’s death dies at the battle field and at the same time, King Bijay Narayan also dies of natural causes. King Lohang Sen of Makwanpur thus appoints, King Bajahang Khebang’s son, and Murray hang’s grandson Bidya Chandra Raya Khebang as the prime minister of Morang Kingdom and gives him autonomy to rule Morang. Lohang Sen returns to Makwanpur and King Bidya Chandra Raya Khebang goes to Lhasa to get recognition as the real King of Limbuwan. King Bidya Chandra successfully gets the Royal document with the seal of Dalai Lama recognising him as the ruler of all of Phedap and Morang. In the mean time, the rest of the kingdoms of Limbuwan are ruled by their own Kings.
Over time, the relationship between King Bijay Narayan Raya Sanlgaing and his primeminister Murray Hang Khebang sours, he alleges Murray hang of rape of his daughter and assigns him death sentence. Hearing the sad news of Murray Hang’s betrayal by the King of Morang, his son King Bajahang Khebang decides to punish the King of Morang. He goes to Makwanpur and ask for the help of King Lo Hang Sen of Makwanpur. King Lohang Sen of Makwanpur with the help of Kirant force conquors Bijaypur in 1608 AD. King of Phedap Bajahang Khebang who had come to take revenge of his father’s death dies at the battle field and at the same time, King Bijay Narayan also dies of natural causes. King Lohang Sen of Makwanpur thus appoints, King Bajahang Khebang’s son, and Murray hang’s grandson Bidya Chandra Raya Khebang as the prime minister of Morang Kingdom and gives him autonomy to rule Morang. Lohang Sen returns to Makwanpur and King Bidya Chandra Raya Khebang goes to Lhasa to get recognition as the real King of Limbuwan. King Bidya Chandra successfully gets the Royal document with the seal of Dalai Lama recognising him as the ruler of all of Phedap and Morang. In the mean time, the rest of the kingdoms of Limbuwan are ruled by their own Kings.
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The Era of Divided Limbuwan (1609 to 1741 AD)
The death of King Bijay Narayan Sanglaing of Morang and the subsequent war of revenge by the King of Phedap leads to the conquest of Morang Kingdom of Limbuwan by Lo Hang Sen of Mokwanpur. This event leads to the era of divided Limbuwan because the association of Limbuwan states doesn’t exist anymore. Only few of the ten Kingdoms of Limbuwan actually allies with the Sen King and sees him as their overlord. In the mean time, in 1641 AD, when King Phuncho Namgyal is ordained as the King of Sikkim, independent Limbu Kings of Tambar Kingdom, Yangwarok Kingdom, Panthar Kingdom and Ilam Kingdom allies with the Sikkimese King thus effectively dividing Limbuwan in half in alliance. From the enthronement of King Puncho Namgyal of Sikkim in 1641 AD to 1741 AD, eastern and northern Limbuwan allies with the Kings of Sikkim.
The death of King Bijay Narayan Sanglaing of Morang and the subsequent war of revenge by the King of Phedap leads to the conquest of Morang Kingdom of Limbuwan by Lo Hang Sen of Mokwanpur. This event leads to the era of divided Limbuwan because the association of Limbuwan states doesn’t exist anymore. Only few of the ten Kingdoms of Limbuwan actually allies with the Sen King and sees him as their overlord. In the mean time, in 1641 AD, when King Phuncho Namgyal is ordained as the King of Sikkim, independent Limbu Kings of Tambar Kingdom, Yangwarok Kingdom, Panthar Kingdom and Ilam Kingdom allies with the Sikkimese King thus effectively dividing Limbuwan in half in alliance. From the enthronement of King Puncho Namgyal of Sikkim in 1641 AD to 1741 AD, eastern and northern Limbuwan allies with the Kings of Sikkim.
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The Era of Namgyal Dynasty in Eastern and Northern Limbuwan (1641-1741AD)
From 1641 AD to 1741 AD for approximately hundred years, Limbu Kings of Tambar, Yangwarok, Panthar and Ilam kingdoms allies with the King of Sikkim and sees him as their overlord. During this time the other Kingdoms of Limbuwan are allied with the Sen King of Makwanpur. King Puncho Namgyal dies in 1670 AD and is succeeded by his Son King Tensong Namgyal, who marries three queens, the youngest queen was from Limbuwan, and her name was Queen Thungwa Mukma, daughter of King of Yangwarok Yong Ya Hang. King Tensong Namgyal of Sikkim builds a new palace and asks his youngest queen to name it. She names it “Song Khim” meaning new home, thus overtime the name changes from Songkhim to Sukkhim to eventually Sikkim. That’s how the name Sikkim came into being. Original name of Sikkim although was Mayel in Lepcha language, Chungjung in Limbu language and Denjong in Bhutia language. King Tensong was succeeded by his son and third king Chhyagdor Namgyal. During his time, Bhutan attacks Sikkim and occupies it for eight years. With the help of Tibetans he regains his throne. He dies in 1716 AD and is succeeded by his son King Gyurmi Namgyal. In 1733 AD King Gyurmi Namgyal of Sikkim dies childless, then his minister declares himself the King of Sikkim under the title of “Tamding Gyalpo” and starts ruling from the throne of Rabdentse palace. He rules from 1738-1741 AD. This throws Limbu allies of Sikkim in disarray as other ministers have placed the infant king on the throne. In the mean time in 1741 AD, a Limbu scholar named Srijunga Sing Thebe of Yangwarok Kingdom of Limbuwan comes to western Sikkim to teach Limbu script and literature to the Kirant people of western Sikkim. The Tibetan Tachhang Lamas of Pemayangtse monastery fears the Limbu Sirijunga Xin Thebe’s actions. They kill him by tying him on the tree and shooting him to death by arrows. This cumulates to anger in Limbuwan and the Kings of all the Kingdoms of Limbuwan that have allied with the King of Sikkim in 1641 AD breaks off ties and stop regarding Kings of Sikkim as their overlord and Ally. Thus Namgyal dynasty ends in Limbuwan in 1741 AD, after breaking off of ties with Sikkim, the four Limbu Kings and their Kingdoms remain neutral and independent.
From 1641 AD to 1741 AD for approximately hundred years, Limbu Kings of Tambar, Yangwarok, Panthar and Ilam kingdoms allies with the King of Sikkim and sees him as their overlord. During this time the other Kingdoms of Limbuwan are allied with the Sen King of Makwanpur. King Puncho Namgyal dies in 1670 AD and is succeeded by his Son King Tensong Namgyal, who marries three queens, the youngest queen was from Limbuwan, and her name was Queen Thungwa Mukma, daughter of King of Yangwarok Yong Ya Hang. King Tensong Namgyal of Sikkim builds a new palace and asks his youngest queen to name it. She names it “Song Khim” meaning new home, thus overtime the name changes from Songkhim to Sukkhim to eventually Sikkim. That’s how the name Sikkim came into being. Original name of Sikkim although was Mayel in Lepcha language, Chungjung in Limbu language and Denjong in Bhutia language. King Tensong was succeeded by his son and third king Chhyagdor Namgyal. During his time, Bhutan attacks Sikkim and occupies it for eight years. With the help of Tibetans he regains his throne. He dies in 1716 AD and is succeeded by his son King Gyurmi Namgyal. In 1733 AD King Gyurmi Namgyal of Sikkim dies childless, then his minister declares himself the King of Sikkim under the title of “Tamding Gyalpo” and starts ruling from the throne of Rabdentse palace. He rules from 1738-1741 AD. This throws Limbu allies of Sikkim in disarray as other ministers have placed the infant king on the throne. In the mean time in 1741 AD, a Limbu scholar named Srijunga Sing Thebe of Yangwarok Kingdom of Limbuwan comes to western Sikkim to teach Limbu script and literature to the Kirant people of western Sikkim. The Tibetan Tachhang Lamas of Pemayangtse monastery fears the Limbu Sirijunga Xin Thebe’s actions. They kill him by tying him on the tree and shooting him to death by arrows. This cumulates to anger in Limbuwan and the Kings of all the Kingdoms of Limbuwan that have allied with the King of Sikkim in 1641 AD breaks off ties and stop regarding Kings of Sikkim as their overlord and Ally. Thus Namgyal dynasty ends in Limbuwan in 1741 AD, after breaking off of ties with Sikkim, the four Limbu Kings and their Kingdoms remain neutral and independent.
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The Era of Sen Dynasty in Western and Southern Limbuwan (1609-1769AD)
From 1609 to 1769 AD for about 160 years, the Sen Kings of Makwanpur are Nominal kings of Morang and allied to other remaining five kings of Limbuwan. The era of Sen Dynasty in Limbuwan begins with the conquest of Morang kingdom by King Lo Hang Sen to avenge the death of the prime minister of Morang.
From 1609 to 1769 AD for about 160 years, the Sen Kings of Makwanpur are Nominal kings of Morang and allied to other remaining five kings of Limbuwan. The era of Sen Dynasty in Limbuwan begins with the conquest of Morang kingdom by King Lo Hang Sen to avenge the death of the prime minister of Morang.
King Lo Hang Sen (1609-1661 AD)
Following the enthronement of King Lo Hang Sen to the throne of Morang Kingdom at Bijaypur, Limbuwan also enters the phase of Hindu influence. All the Kings of Limbuwan, their ministers, and their chiefs start changing their original Kirant Limbu names into Hindu names. King Lo Hang Sen rules from 1609 to 1641 AD, he manages to get all the Kings of Limbuwan who are not allied with Sikkim to get on to his side. He promises to Limbu people and their chiefs that the practice of Kipat Land System, Limbu language, culture and way of life that have been in practice for thousand of years will always be protected. He also promises to Kings of Limbu kingdoms that they would get full autonomy and power to rule their own kingdoms. Thus, this way King Lo Hang Sen manages to become the King of Kings in Limbuwan and takes the title of Maharajadhiraj. He appoints three Limbu ministers in his court in Makwanpur. In the mean time, Kingdom of Morang with its capital Bijaypur is ruled by the descendents of King Murray Hang Khebang, the Prime Ministers during the Sanglaing Dynasty.
Following the enthronement of King Lo Hang Sen to the throne of Morang Kingdom at Bijaypur, Limbuwan also enters the phase of Hindu influence. All the Kings of Limbuwan, their ministers, and their chiefs start changing their original Kirant Limbu names into Hindu names. King Lo Hang Sen rules from 1609 to 1641 AD, he manages to get all the Kings of Limbuwan who are not allied with Sikkim to get on to his side. He promises to Limbu people and their chiefs that the practice of Kipat Land System, Limbu language, culture and way of life that have been in practice for thousand of years will always be protected. He also promises to Kings of Limbu kingdoms that they would get full autonomy and power to rule their own kingdoms. Thus, this way King Lo Hang Sen manages to become the King of Kings in Limbuwan and takes the title of Maharajadhiraj. He appoints three Limbu ministers in his court in Makwanpur. In the mean time, Kingdom of Morang with its capital Bijaypur is ruled by the descendents of King Murray Hang Khebang, the Prime Ministers during the Sanglaing Dynasty.
King Harihar Sen (1661 – 1684 AD)
King Harihar Sen, the grandson of Lo Hang Sen succeeds his grandfather to the throne of Morang. He extends Morang up to Gondwara in Bihar, gives himself the title of “Hindupati Maharaj”, and builds a new palace in Chanjitpur in lower Morang. He places his grandson Bidhata Indra Sen on the throne of Morang. This is not liked by Hahrihar Sen’s sons so the civil war breaks out. In this chaos, Subha Sen, the younger son of King Harihar Sen turns out victorious and starts ruling Morang.
King Subha Sen ruled Morang for 22 years, in the mean time King Bidhata Indra Sen is also ruling Morang. Both King Subha Sen and Bidhata Indra Sen is then tricked into coming to the palace of Nawab of Purnea, who then betrays them and sends into disposal of the Mughal Emperor in Delhi, both the Uncle and Nephew Kings die in the hands of Mughal Emperor. After finding out about this betrayal, Queen Padmidhata Induraj Rajeswari, wife of King Bidhata Indra Sen, calls upon all the allies of Morang Kingdom. All the nine Kings of Limbuwan are called upon by the queen to assist her in punishing the Nawab of Purnea.
King Harihar Sen, the grandson of Lo Hang Sen succeeds his grandfather to the throne of Morang. He extends Morang up to Gondwara in Bihar, gives himself the title of “Hindupati Maharaj”, and builds a new palace in Chanjitpur in lower Morang. He places his grandson Bidhata Indra Sen on the throne of Morang. This is not liked by Hahrihar Sen’s sons so the civil war breaks out. In this chaos, Subha Sen, the younger son of King Harihar Sen turns out victorious and starts ruling Morang.
King Subha Sen ruled Morang for 22 years, in the mean time King Bidhata Indra Sen is also ruling Morang. Both King Subha Sen and Bidhata Indra Sen is then tricked into coming to the palace of Nawab of Purnea, who then betrays them and sends into disposal of the Mughal Emperor in Delhi, both the Uncle and Nephew Kings die in the hands of Mughal Emperor. After finding out about this betrayal, Queen Padmidhata Induraj Rajeswari, wife of King Bidhata Indra Sen, calls upon all the allies of Morang Kingdom. All the nine Kings of Limbuwan are called upon by the queen to assist her in punishing the Nawab of Purnea.
Queen Padmidhata Induraj Rajeswari Sabitra Sen (1706-1725 AD)
The Kings ruling nine Kingdoms of Limbuwan at that time were, Chemjong King, Pasenama King, Lingdom King, Khewa King, Sukmi King, Makkhim King, Vaji King, Gabha King, and Shah Hang King. They were titled Roy by the Sen Kings of Morang, Roy was equivalent of King.
Another war of revenge breaks out with the united forces of Limbuwan under the command of Chemjong King and the Nawab of Purnea at Jalal Garh. Limbuwan forces turn out victorious; their leaders establish the boundary at Jalal Gurh in the south.
The Kings of Limbuwan then decide to bring the capital city of Morang back to Bijaypur from Chanjitpur. The kings place Queen Padmidhata Indurajrajeswari to the throne of Bijaypur. Meanwhile, the same Khebang dynasty kings of Phedap serve as Prime minister of Morang and other Limbus serve as ministers and chautariayas.
In 1721 AD, about fifteen years after the War of revenge with the Nawabs of Purnia, Limbuwan establishes friendly and trading relations with Kingdom of Purnea in the south. King Pasenama who was also a minister of Morang went to Purnea and established the bilateral relationship.
The Kings ruling nine Kingdoms of Limbuwan at that time were, Chemjong King, Pasenama King, Lingdom King, Khewa King, Sukmi King, Makkhim King, Vaji King, Gabha King, and Shah Hang King. They were titled Roy by the Sen Kings of Morang, Roy was equivalent of King.
Another war of revenge breaks out with the united forces of Limbuwan under the command of Chemjong King and the Nawab of Purnea at Jalal Garh. Limbuwan forces turn out victorious; their leaders establish the boundary at Jalal Gurh in the south.
The Kings of Limbuwan then decide to bring the capital city of Morang back to Bijaypur from Chanjitpur. The kings place Queen Padmidhata Indurajrajeswari to the throne of Bijaypur. Meanwhile, the same Khebang dynasty kings of Phedap serve as Prime minister of Morang and other Limbus serve as ministers and chautariayas.
In 1721 AD, about fifteen years after the War of revenge with the Nawabs of Purnia, Limbuwan establishes friendly and trading relations with Kingdom of Purnea in the south. King Pasenama who was also a minister of Morang went to Purnea and established the bilateral relationship.
King Mahipati Sen (1725-1761 AD)
After almost twenty years of reign, Queen Padmidhata dies. Kings of Limbuwan and their minsters assemble and elect Mahipati Sen of Makwanpur, son of late King Subha Sen as the King of Morang and Places him on the throne in Bijaypur. He effectively becomes King of Kings of Limbuwan or Maharajadhiraja of Limbuwan. Mahipati Sen was a weak King, he had no legitimate issue, but had eighteen illegitimate sons. Kamadatta Sen, the eldest of the illegitimate sons would succeed King Mahipati Sen of Morang and Maharajadhiraj of Limbuwan.
After almost twenty years of reign, Queen Padmidhata dies. Kings of Limbuwan and their minsters assemble and elect Mahipati Sen of Makwanpur, son of late King Subha Sen as the King of Morang and Places him on the throne in Bijaypur. He effectively becomes King of Kings of Limbuwan or Maharajadhiraja of Limbuwan. Mahipati Sen was a weak King, he had no legitimate issue, but had eighteen illegitimate sons. Kamadatta Sen, the eldest of the illegitimate sons would succeed King Mahipati Sen of Morang and Maharajadhiraj of Limbuwan.
King Kamadatta Sen (1761-1769 AD)
During the reign of King Mahipati Sen, Prime minister of Morang was King Bichitra Chandra Raya Khebang of Phedap Kingdom. When Mahipati Sen died, he didn’t allow Kamadatta Sen to be the full ruler of Morang Kingdom because he thought Kamadatta was illegitimate. During this time, Sen Kings had given much of the terai lands of Morang to the Limbu Kings and chiefs for their personal jagir believing that they would not revolt against them.
The feud between King Kamdatta Sen and his Prime Minister grows as the tension of power struggle increases; Prime Minister Bichitra Chandra Raya Khebang is succeeded by his son Buddhi Karna Raya Khebang. Buddhi Karna pursues his father’s policy of disengaging Kamadatta Sen from the state affairs. Then finally Kamadatta Sen has had it, comes to Bijaypur and occupies the throne and expels Buddhi Karna out of Morang. Buddhi Karna goes to Rabdentse palace in Sikkim to get help.
Kamadatta Sen turns out to be worthy ruler and establishes good relations with everyone. He declares that all the Limbu Kings of Limbuwan, their ministers and chiefs to of his lineage and that they are to be treated as his own family. He also marries Princess Thangsama Angbohang, sister of King of Athroya in Limbuwan. He appoints King Shamo Raya Chemjong of Miklung Bodhey Kingdom (Choubise) to be his Prime Minister and requests him to come to his palace in Bijaypur and manage his country. He once again guarantees autonomy and Kipat to all the people and Chiefs of Limbuwan. He establishes friendly relations with the King of Bhutan, King of Sikkim and Tibet. King Dev Zudur of Bhutan even sent his representatives in King Kama Datta Sen’s coronation. Morang and Limbuwan also already had good relations with Kingdom of Purnea in the south. He also develops good relations with King Ranjit Malla of Bhaktapur.
Thus with his appeasement policies to the people of Limbuwan and good relations with the neighbouring states of Limbuwan, he was gaining much confidence and popularity in Limbuwan.
Meanwhile, in 1769 AD, exiled and unhappy Prime minister of Morang Buddhi Karna plans a conspiracy to assassinate King Kama Datta Sen. Buddhi Karna’s assassins executes King Kama Datta Sen in Morang in his way to a meeting.
During the reign of King Mahipati Sen, Prime minister of Morang was King Bichitra Chandra Raya Khebang of Phedap Kingdom. When Mahipati Sen died, he didn’t allow Kamadatta Sen to be the full ruler of Morang Kingdom because he thought Kamadatta was illegitimate. During this time, Sen Kings had given much of the terai lands of Morang to the Limbu Kings and chiefs for their personal jagir believing that they would not revolt against them.
The feud between King Kamdatta Sen and his Prime Minister grows as the tension of power struggle increases; Prime Minister Bichitra Chandra Raya Khebang is succeeded by his son Buddhi Karna Raya Khebang. Buddhi Karna pursues his father’s policy of disengaging Kamadatta Sen from the state affairs. Then finally Kamadatta Sen has had it, comes to Bijaypur and occupies the throne and expels Buddhi Karna out of Morang. Buddhi Karna goes to Rabdentse palace in Sikkim to get help.
Kamadatta Sen turns out to be worthy ruler and establishes good relations with everyone. He declares that all the Limbu Kings of Limbuwan, their ministers and chiefs to of his lineage and that they are to be treated as his own family. He also marries Princess Thangsama Angbohang, sister of King of Athroya in Limbuwan. He appoints King Shamo Raya Chemjong of Miklung Bodhey Kingdom (Choubise) to be his Prime Minister and requests him to come to his palace in Bijaypur and manage his country. He once again guarantees autonomy and Kipat to all the people and Chiefs of Limbuwan. He establishes friendly relations with the King of Bhutan, King of Sikkim and Tibet. King Dev Zudur of Bhutan even sent his representatives in King Kama Datta Sen’s coronation. Morang and Limbuwan also already had good relations with Kingdom of Purnea in the south. He also develops good relations with King Ranjit Malla of Bhaktapur.
Thus with his appeasement policies to the people of Limbuwan and good relations with the neighbouring states of Limbuwan, he was gaining much confidence and popularity in Limbuwan.
Meanwhile, in 1769 AD, exiled and unhappy Prime minister of Morang Buddhi Karna plans a conspiracy to assassinate King Kama Datta Sen. Buddhi Karna’s assassins executes King Kama Datta Sen in Morang in his way to a meeting.
The Era of Divided Limbuwan
King Buddhi Karna Raya Khebang of Morang ( 1769-1773 AD)
After the assassination of Kama Datta Sen, Buddhi Karna came to Bijaypur and became the last King of Morang and Limbuwan. But after hearing the death of King Kama Datta Sen all the states that made up Limbuwan and that allied with Morang split up. No Kings of Limbuwan had allegiance to Buddhi Karna anymore. He seriously needed able ministers and chiefs to assist him in ruling Morang and all of Limbuwan. He sent people to look for King Shamo Raya Chemjong of Miklung Bodhey Kingdom to help him.
King Buddhi Karna Raya Khebang of Morang ( 1769-1773 AD)
After the assassination of Kama Datta Sen, Buddhi Karna came to Bijaypur and became the last King of Morang and Limbuwan. But after hearing the death of King Kama Datta Sen all the states that made up Limbuwan and that allied with Morang split up. No Kings of Limbuwan had allegiance to Buddhi Karna anymore. He seriously needed able ministers and chiefs to assist him in ruling Morang and all of Limbuwan. He sent people to look for King Shamo Raya Chemjong of Miklung Bodhey Kingdom to help him.
During this time,
King Shridev Roy Phago............................King of Maiwa Kingdom,
King Raina Sing Raya Sering.......................King of Mawa Kingdom,
King Ata Hang.....................................King of Phedap Kingdom,
King Subhawanta Libang ...........................King of Tambar Kingdom,
King Yong Ya Hang.................................King of Yangwarok Kingdom,
King Thegim Hang..................................King of Panthar Kingdom,
King Lingdom Hang.................................King of Ilam Kingdom,
King Shamo Roya Chemjong Hang.....................King of Miklung Bodhey (Choubise, included southern Panther)
King Khewa Hang...................................King of Chethar (included Dasmajhiya, Jalhara and Belhara areas)
king Buddhi Karna Raya Khebang....................King of Morang (included present day Sunsari, Morang and Jhapa areas)
King Shridev Roy Phago............................King of Maiwa Kingdom,
King Raina Sing Raya Sering.......................King of Mawa Kingdom,
King Ata Hang.....................................King of Phedap Kingdom,
King Subhawanta Libang ...........................King of Tambar Kingdom,
King Yong Ya Hang.................................King of Yangwarok Kingdom,
King Thegim Hang..................................King of Panthar Kingdom,
King Lingdom Hang.................................King of Ilam Kingdom,
King Shamo Roya Chemjong Hang.....................King of Miklung Bodhey (Choubise, included southern Panther)
King Khewa Hang...................................King of Chethar (included Dasmajhiya, Jalhara and Belhara areas)
king Buddhi Karna Raya Khebang....................King of Morang (included present day Sunsari, Morang and Jhapa areas)
King Shamo Raya Chemjong was responsible for leading the Kings of Limbuwan and chiefs of Limbuwan in signing a treaty with the King of Gorkha. King Shamo Chemjong was also the Prime minister of Morang Kingdom and effectively ruled Morang when King Buddhi Karna was away from Bijaypur to seek help from the British. King of Ilam, King Lingdom’s son was the last King of Limbuwan to sign a treaty with the King of Gorkha.
Limbuwan Gorkha War ended in 1774 AD following a treaty between the King of Gorkha and Kings of Limbuwan and their ministers in Bijaypur, Morang.
Limbuwan Gorkha War ended in 1774 AD following a treaty between the King of Gorkha and Kings of Limbuwan and their ministers in Bijaypur, Morang.
...
The Era of Shah Dynasty in Limbuwan
King Prithivi Narayan Shah ( 1768 – 1775 AD)
Major role that King Prithivi Narayan played in Limbuwan history is the incorporation of Limbuwan lands into his Gorkha Kingdom. Following this Gorkha Empire became Nepal. Former ten Kingdoms of Limbuwan were divided into seventeen districts; the former Kings became Subbas under the new King and were granted autonomy, which was eroded over time. Kipat rights included ownership of Rice fields, pasture fields, forests, water sources, rivers and mineral resources. While the rest of Nepal had “Raikar” system of land ownership only Limbuwan had state sanctioned “Kipat” system. The policy of autonomy to Limbuwan by the Gorkha King was to ensure that Limbus always stayed loyal to them. Thus it would be easier for the Gorkhas to both conquer Sikkim and subdue Limbu brethrens Kirant Khambu (Rais) of Majh Kirant at the same time. This was exemplary of divide and rule policy of the Shah rulers.
King Prithivi Narayan Shah ( 1768 – 1775 AD)
Major role that King Prithivi Narayan played in Limbuwan history is the incorporation of Limbuwan lands into his Gorkha Kingdom. Following this Gorkha Empire became Nepal. Former ten Kingdoms of Limbuwan were divided into seventeen districts; the former Kings became Subbas under the new King and were granted autonomy, which was eroded over time. Kipat rights included ownership of Rice fields, pasture fields, forests, water sources, rivers and mineral resources. While the rest of Nepal had “Raikar” system of land ownership only Limbuwan had state sanctioned “Kipat” system. The policy of autonomy to Limbuwan by the Gorkha King was to ensure that Limbus always stayed loyal to them. Thus it would be easier for the Gorkhas to both conquer Sikkim and subdue Limbu brethrens Kirant Khambu (Rais) of Majh Kirant at the same time. This was exemplary of divide and rule policy of the Shah rulers.
King Rana Bahadur Shah ( 1777- 1799 AD)
The grandson of King Prithvi Narayan Shah, King Rana Bahadur Shah’s role in Limbuwan was limited to arming the former Kings of Limbuwan, now the Subbas and chiefs; to fight with Sikkim. He called them to Kathmandu and under the incharge of four former Kings of Limbuwan, King of Gorkha handed about 107 guns, 935 swords and 825 bows to raise a Limbu army and fight with Sikkim.
King Girvana Juddha Bikram Shah ( 1799-1816 AD)
Following the occupation of Sikkim west of Teesta River, Nepal was again plunged into a war with Tibet and eventually with China. During the war with Tibet, Sumur Lama of Tibet had taken refuge in Kathmandu, when Nepal refused to hand him back to China, the war broke out with Nepal and Tibet/China. In this time, the Chinese have incited people of Limbuwan to revolt against their Gorkha King. General Tung Thang sent Guns, gun powders, cannons and other weapons to Limbus in Limbuwan. It was said about 1000 pathis of gunpowder and 500 pathis of lead were went to limbus.
The grandson of King Prithvi Narayan Shah, King Rana Bahadur Shah’s role in Limbuwan was limited to arming the former Kings of Limbuwan, now the Subbas and chiefs; to fight with Sikkim. He called them to Kathmandu and under the incharge of four former Kings of Limbuwan, King of Gorkha handed about 107 guns, 935 swords and 825 bows to raise a Limbu army and fight with Sikkim.
King Girvana Juddha Bikram Shah ( 1799-1816 AD)
Following the occupation of Sikkim west of Teesta River, Nepal was again plunged into a war with Tibet and eventually with China. During the war with Tibet, Sumur Lama of Tibet had taken refuge in Kathmandu, when Nepal refused to hand him back to China, the war broke out with Nepal and Tibet/China. In this time, the Chinese have incited people of Limbuwan to revolt against their Gorkha King. General Tung Thang sent Guns, gun powders, cannons and other weapons to Limbus in Limbuwan. It was said about 1000 pathis of gunpowder and 500 pathis of lead were went to limbus.
Rebellions in Limbuwan
In 1867, Dashain was boycotted in Dhankuta in protest of eroding Limbuwan peoples’ cultural rights. The state government forced people of Limbuwan to celebrate Dashain or else they had to bear the consequences. This was forceful to the people of Limbuwan so revolt started in Dhankuta and spread out. Gorkha rulers soon suppressed the protest with two deaths.
In 1870, Limbu language suppression policy of the Ranas led to another uprising in Limbuwan. Limbu script or education in Limbu language was thought of as anti nationalistic so the state adopted the policy to suppress all ethnic and aboriginal languages and cultures of Nepal. Many Limbus were either executed or chased away from their motherland.
In 1867, Dashain was boycotted in Dhankuta in protest of eroding Limbuwan peoples’ cultural rights. The state government forced people of Limbuwan to celebrate Dashain or else they had to bear the consequences. This was forceful to the people of Limbuwan so revolt started in Dhankuta and spread out. Gorkha rulers soon suppressed the protest with two deaths.
In 1870, Limbu language suppression policy of the Ranas led to another uprising in Limbuwan. Limbu script or education in Limbu language was thought of as anti nationalistic so the state adopted the policy to suppress all ethnic and aboriginal languages and cultures of Nepal. Many Limbus were either executed or chased away from their motherland.
King Tribhuwan (1913 – 1955 AD)
King Tribhuwan’s rule saw several changes in system of Kipat in Limbuwan. Although Ranas had taken away the rights of Forest and other mineral rights of Kipat system, further more deduction was to come. In 1913 AD, the government brought in a legislation that stated that any new lands that are brought under cultivation in Limbuwan will be turned into a Raikar land. This was specifically designed to target the new farm lands that had been carved out from the forest and pasture areas. But once again, that was against the spirit of Gorkha Limbuwan Treaty of 1774 AD where by the State was supposed to let Limbus use their lands in what ever way according to the Kipat system. According to Treaty of 1774 and the Kipat system, if a forest land were to be turned into a farm land, by consent and approval of Subha and Chumlung of the area, then it was not supposed to be any issue to the state. Besides, Forests and Pasture lands along with river and water bodies with mineral rights were enshrined in Kipat system. In 1917 Rana government’s unilateral legislation stated that Kipat lands of Limbuwan can be turned into “Raikar” lands if the Limbu owners couldn’t pay off loan in six months effectively. It was totally against the Treaty of 1774 AD, which specifically stated that the lands of Limbuwan east of Arun River can never be transferred to Raikar system. Up to 1920 the Subha and their Chumlung also had power to hold courts according to tradition in their jurisdiction.
King Tribhuwan’s rule saw several changes in system of Kipat in Limbuwan. Although Ranas had taken away the rights of Forest and other mineral rights of Kipat system, further more deduction was to come. In 1913 AD, the government brought in a legislation that stated that any new lands that are brought under cultivation in Limbuwan will be turned into a Raikar land. This was specifically designed to target the new farm lands that had been carved out from the forest and pasture areas. But once again, that was against the spirit of Gorkha Limbuwan Treaty of 1774 AD where by the State was supposed to let Limbus use their lands in what ever way according to the Kipat system. According to Treaty of 1774 and the Kipat system, if a forest land were to be turned into a farm land, by consent and approval of Subha and Chumlung of the area, then it was not supposed to be any issue to the state. Besides, Forests and Pasture lands along with river and water bodies with mineral rights were enshrined in Kipat system. In 1917 Rana government’s unilateral legislation stated that Kipat lands of Limbuwan can be turned into “Raikar” lands if the Limbu owners couldn’t pay off loan in six months effectively. It was totally against the Treaty of 1774 AD, which specifically stated that the lands of Limbuwan east of Arun River can never be transferred to Raikar system. Up to 1920 the Subha and their Chumlung also had power to hold courts according to tradition in their jurisdiction.
Limbus of Ilam rose up in resistance
Similarly in 1926, the Rana government introduced the Panchayat system of government in Limbuwan, accordingly these Panchayat systems replaced the Subha and Chumlung system of government in Limbuwan which was also held up by the Gorkha-Limbuwan Treaty of 1774 AD. Limbus of Ilam rose in resistance against the government policies of gradually nibbling away the rights given by the 1774 treaty. Thus in this way State tried to eat away the autonomy and the rights of Limbu people of Limbuwan. Most interesting and unfair part of this whole saga was that, never were any Limbu Subha or Chumlung members asked nor were their opinion taken into any consideration. Treaties and agreements are signed or dissolved with the agreement of two sides, but Gorkha-Limbuwan Treaty of 1774 AD was never consulted and state unilaterally displaced the people of Limbuwan. In the mean time, government of Nepal continued its encouragement of mass immigration of non Limbu/non Kirant people into Limbuwan to exploit Kipat lands. In 1950-51 AD, when there was political movement going on in rest of Nepal; there was also a Limbu/Kiranti insurgency going on in Limbuwan protesting for more political rights.
Similarly in 1926, the Rana government introduced the Panchayat system of government in Limbuwan, accordingly these Panchayat systems replaced the Subha and Chumlung system of government in Limbuwan which was also held up by the Gorkha-Limbuwan Treaty of 1774 AD. Limbus of Ilam rose in resistance against the government policies of gradually nibbling away the rights given by the 1774 treaty. Thus in this way State tried to eat away the autonomy and the rights of Limbu people of Limbuwan. Most interesting and unfair part of this whole saga was that, never were any Limbu Subha or Chumlung members asked nor were their opinion taken into any consideration. Treaties and agreements are signed or dissolved with the agreement of two sides, but Gorkha-Limbuwan Treaty of 1774 AD was never consulted and state unilaterally displaced the people of Limbuwan. In the mean time, government of Nepal continued its encouragement of mass immigration of non Limbu/non Kirant people into Limbuwan to exploit Kipat lands. In 1950-51 AD, when there was political movement going on in rest of Nepal; there was also a Limbu/Kiranti insurgency going on in Limbuwan protesting for more political rights.
King Mahendra (1955 – 1972 AD)
There was always a tradition from the time of Ten Limbu Kings, that whenever a new King was crowned or new government took change, the delegation of Subha and Chumlung members would go to the capital city and voice their concerns. In 1960, a delegation of Limbu Subhas from Chumlungs across Limbuwan region went to Kathmandu to remind the King about the Gorkha-Limbuwan Treaty of 1774 AD and also to get the guarantee about rights of Limbuwan. Following his meeting with the Limbuwan delegation, King even issued royal decrees stating the “Traditional rights and privileges of Limbu people in Limbuwan will be protected”, in reference to the treaty.
In 1964 King Mahendra and his government introduced the Land Reform Act, where by the government was to confiscate any land holdings that exceeded 1.8 hectares. This was applied to all of Nepal, but Limbuwan was a different case because lands of Limbuwan once again were under Kipat system and not Raikar system. The land could not have been sold or owned personally other than Kipat holders anyways, it was communal belonging to a clan/group of people. But once again, going against the spirit of 1774 Treaty, eroding democratic values, and neglecting the people of Limbuwan, the government did not consult with the original people of Limbuwan or the Treaty of 1774 AD and went ahead with their land surveying in Limbuwan. King Prithvi Narayan Shah had agreed that he would not survey, designate or take away lands of Limbuwan from the original people.
There was always a tradition from the time of Ten Limbu Kings, that whenever a new King was crowned or new government took change, the delegation of Subha and Chumlung members would go to the capital city and voice their concerns. In 1960, a delegation of Limbu Subhas from Chumlungs across Limbuwan region went to Kathmandu to remind the King about the Gorkha-Limbuwan Treaty of 1774 AD and also to get the guarantee about rights of Limbuwan. Following his meeting with the Limbuwan delegation, King even issued royal decrees stating the “Traditional rights and privileges of Limbu people in Limbuwan will be protected”, in reference to the treaty.
In 1964 King Mahendra and his government introduced the Land Reform Act, where by the government was to confiscate any land holdings that exceeded 1.8 hectares. This was applied to all of Nepal, but Limbuwan was a different case because lands of Limbuwan once again were under Kipat system and not Raikar system. The land could not have been sold or owned personally other than Kipat holders anyways, it was communal belonging to a clan/group of people. But once again, going against the spirit of 1774 Treaty, eroding democratic values, and neglecting the people of Limbuwan, the government did not consult with the original people of Limbuwan or the Treaty of 1774 AD and went ahead with their land surveying in Limbuwan. King Prithvi Narayan Shah had agreed that he would not survey, designate or take away lands of Limbuwan from the original people.
Limbuwan Rebellion against the Land Reform Act 1964
Soon after the introduction of Land Reform Act, Subhas of Limbuwan and many other Limbu individuals raised the issue and implications of Land Reform Act on Limbuwan and the existing Treaty. Limbus clearly knew that this was another act to chew away the “treaty protected traditional” rights of Limbu people over their lands. The situation was tense as very next day the non Limbu tenants of Kipat Lands where the immigrants lived for rent over period of time could solely own the lands. The very existence of Limbu people, culture, tradition and their autonomy was in danger. King Prithvi Narayan Shah had promised to Limbus that he wouldn’t survey the Lands of Limbuwan, because he didn’t own them but only the people of Limbuwan did. Similarly after the 1964 Land reforms act, King Mahendra had promised delegation of Limbuwan that he would not take away their lands but he died without and accomplishment to save the Limbu peoples’ autonomy.
Soon after the introduction of Land Reform Act, Subhas of Limbuwan and many other Limbu individuals raised the issue and implications of Land Reform Act on Limbuwan and the existing Treaty. Limbus clearly knew that this was another act to chew away the “treaty protected traditional” rights of Limbu people over their lands. The situation was tense as very next day the non Limbu tenants of Kipat Lands where the immigrants lived for rent over period of time could solely own the lands. The very existence of Limbu people, culture, tradition and their autonomy was in danger. King Prithvi Narayan Shah had promised to Limbus that he wouldn’t survey the Lands of Limbuwan, because he didn’t own them but only the people of Limbuwan did. Similarly after the 1964 Land reforms act, King Mahendra had promised delegation of Limbuwan that he would not take away their lands but he died without and accomplishment to save the Limbu peoples’ autonomy.
The reasons why Kipat system in Limbuwan became a problem for the State and Hindu settlers
1) State had no authority over Kipat Lands in Limbuwan.
2) State could not generate revenue or make use of Lands in Limbuwan because Limbus owned the rights to rivers, waters, forests, mines and minerals.
3) Limbu Kipat owners can anytime ask their tenants to move away from their Kipat lands.
4) Due to its strategic location and being far away from the capital, state had to exert its control over the people of Limbuwan by mass immigrating Hindu settlers to keep rebellious Limbus on check.
Before Land reform act, of Nepal’s total cultivable land, almost 95% or about 2.1 million hectares land was under Raikar system, and 2% or about 40000 hectares of land was under Guthi organisation. Only 3% or 77000 hectares of land was under Kipat system. The main difference once again was that, all the lands of Nepal was owned by state and given by state to people for ownership under Raikar system. Raikar lands had ownership documents given by the state and most importantly Raikar lands could be sold to anyone. Whereas in Kipat system communal/clan authority owned the lands, Kipat lands were not granted because of the royal or state authority, the owner owned it because he/she belonged to a clan that owned the land forever. Lands in Limbuwan were never conquered by the state and since the treaty existed that upheld the Kipat rights, it was illegal for the same state and authority that promised to uphold the privilege on one hand and take it away piece by piece by the other hand. Regmi states that the King and State had no authority over Kipat lands, communal authority was supreme.
In the treaty of 1774, King Prithvi Narayan Shah swore that “in case we confiscate your lands, may our ancestral gods destroy our kingdom and descendents” Regmi further claims that this oath was restated by every other monarch after King Prithvi Narayan. Every new King promised and pledged to maintain Kipat rights but they on the other hand sponsored those policies that slowly took away the Kipat Rights slowly.
1) State had no authority over Kipat Lands in Limbuwan.
2) State could not generate revenue or make use of Lands in Limbuwan because Limbus owned the rights to rivers, waters, forests, mines and minerals.
3) Limbu Kipat owners can anytime ask their tenants to move away from their Kipat lands.
4) Due to its strategic location and being far away from the capital, state had to exert its control over the people of Limbuwan by mass immigrating Hindu settlers to keep rebellious Limbus on check.
Before Land reform act, of Nepal’s total cultivable land, almost 95% or about 2.1 million hectares land was under Raikar system, and 2% or about 40000 hectares of land was under Guthi organisation. Only 3% or 77000 hectares of land was under Kipat system. The main difference once again was that, all the lands of Nepal was owned by state and given by state to people for ownership under Raikar system. Raikar lands had ownership documents given by the state and most importantly Raikar lands could be sold to anyone. Whereas in Kipat system communal/clan authority owned the lands, Kipat lands were not granted because of the royal or state authority, the owner owned it because he/she belonged to a clan that owned the land forever. Lands in Limbuwan were never conquered by the state and since the treaty existed that upheld the Kipat rights, it was illegal for the same state and authority that promised to uphold the privilege on one hand and take it away piece by piece by the other hand. Regmi states that the King and State had no authority over Kipat lands, communal authority was supreme.
In the treaty of 1774, King Prithvi Narayan Shah swore that “in case we confiscate your lands, may our ancestral gods destroy our kingdom and descendents” Regmi further claims that this oath was restated by every other monarch after King Prithvi Narayan. Every new King promised and pledged to maintain Kipat rights but they on the other hand sponsored those policies that slowly took away the Kipat Rights slowly.
King Birendra (1972-2001 AD)
Panchayat regime adopted the old policy of “One country one king, one language one culture” of course it was sponsored by the state and Nepali language and Hindu religion was imposed on everyone. The existence of other religion, custom, language and traditions were looked upon and not encouraged. Since the implementation of Land Reforms Acts, there had been protests and disgruntled towards the state for mismanaging, mistreating and most importantly betraying the Limbus. In 1968, Limbu delegation that had gone to express their dissatisfaction over the single handed Treaty violation were jailed and tortured. Similarly the pioneers of Limbuwan Liberation Front Party members were jailed and tortured for three years for distributing pamphlets and trying to educate Limbus of their own rights. In 1972 few other Limbuwan Liberation members took a delegation to the new King Birendra and tried to revive the Limbuwan Autonomy issue but were soon suppressed. Restoration of Democracy came in 1990, the following election, Limbuwan Liberation Front, being the first Party to raise the Limbuwan issue and Limbuwan Autonomy and rights of Limbu people based on Limbuwan Gorkha Treaty of 1774 AD was denied by the Nepal Election Commission to run in election. While religious Hindu fundamentalist parties were allowed to run in the election.
Panchayat regime adopted the old policy of “One country one king, one language one culture” of course it was sponsored by the state and Nepali language and Hindu religion was imposed on everyone. The existence of other religion, custom, language and traditions were looked upon and not encouraged. Since the implementation of Land Reforms Acts, there had been protests and disgruntled towards the state for mismanaging, mistreating and most importantly betraying the Limbus. In 1968, Limbu delegation that had gone to express their dissatisfaction over the single handed Treaty violation were jailed and tortured. Similarly the pioneers of Limbuwan Liberation Front Party members were jailed and tortured for three years for distributing pamphlets and trying to educate Limbus of their own rights. In 1972 few other Limbuwan Liberation members took a delegation to the new King Birendra and tried to revive the Limbuwan Autonomy issue but were soon suppressed. Restoration of Democracy came in 1990, the following election, Limbuwan Liberation Front, being the first Party to raise the Limbuwan issue and Limbuwan Autonomy and rights of Limbu people based on Limbuwan Gorkha Treaty of 1774 AD was denied by the Nepal Election Commission to run in election. While religious Hindu fundamentalist parties were allowed to run in the election.
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The Republican era and now in Limbuwan
Following the relinquishment of power by then King Gyanendra, People of Limbuwan and Limbuwan Concerned parties became the first group to voice their pain and organised a first peaceful strike to let the people of Nepal know how unfairly they had been treated and how far they are willing to go for justice. August 7-9 in 2007 was the first of many peaceful strike and protest programs of Federal Limbuwan State Council and other parties. The demand remains as ever as always, the true autonomy based on 1774 AD and recognition of indigenous rights.
Understanding the sentiments of people of Limbuwan, various political parties such as Maoists and others included Federalism in their manifestoes. United Nations Draft Declaration on the rights of Indigenous People has also brought new hopes on legally achieving the rights that people of Limbuwan lost unfairly. Kirant Yakthung Chumlung, an organisation of Limbu people has come up with a policy and views on going forward with the Kipat and Land issue of Limbuwan.
Following the relinquishment of power by then King Gyanendra, People of Limbuwan and Limbuwan Concerned parties became the first group to voice their pain and organised a first peaceful strike to let the people of Nepal know how unfairly they had been treated and how far they are willing to go for justice. August 7-9 in 2007 was the first of many peaceful strike and protest programs of Federal Limbuwan State Council and other parties. The demand remains as ever as always, the true autonomy based on 1774 AD and recognition of indigenous rights.
Understanding the sentiments of people of Limbuwan, various political parties such as Maoists and others included Federalism in their manifestoes. United Nations Draft Declaration on the rights of Indigenous People has also brought new hopes on legally achieving the rights that people of Limbuwan lost unfairly. Kirant Yakthung Chumlung, an organisation of Limbu people has come up with a policy and views on going forward with the Kipat and Land issue of Limbuwan.
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Future of Limbuwan
It is almost certain that Limbuwan will become one of the Federal Province or State within the frame work of Nepalese Constitution and Nepalese Unity. As people of Limbuwan are coming out of the dark shadows of the repressive past, Limbus and people of Limbuwan aspire to bring new hope, new development and new future to a Land that has existed so long with such an old history.
It is almost certain that Limbuwan will become one of the Federal Province or State within the frame work of Nepalese Constitution and Nepalese Unity. As people of Limbuwan are coming out of the dark shadows of the repressive past, Limbus and people of Limbuwan aspire to bring new hope, new development and new future to a Land that has existed so long with such an old history.
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References
References: Published Books
Bharatiya Bidhya Bhawan. “The History and Culture of Indian People” ,military help of Kirant King Parbatak Hang to King Chandra Gupta.
Bista, D.B. "Fatalism and Development", 1994
Bhattachan, K.B. "Expected Model and Process of Inclusive Democracy in Nepal"
Caplan, L. "Land and Social changes in East Nepal"
Chemjong, Iman Sing. "History and Culture of Kirant People"
Forbes, A. A. "The Disclosure and practice of Kipat"
Gurung, H. "Trident and Thunderbolt" Cultural Dynamics in Nepalese Politics
Hodgson, B. “Essays relating to Indian Subjects", 1880, about Kirant people and their languages.
Hooker, Sir John. “Himalayan Journal”
Hamilton, F. "Account of the Kingdom of Nepal"
Kirkpatrick, Lt. Col. “ An account of the Kingdom of Nepal”
Pradhan, K. "The Gorkha Conquest: The process and consequences of the Unification of Nepal with Particular Reference to Eastern Nepal"
Regmi, M.C. "Land Tenure and Taxation in Nepal"
Shrestha, S.K. "Historical Study of Limbuwan"
Stiller, F. "The Silent Cry: The people of Nepal"
Subba, T.B. "Politics of Culture: A study of Three Kirata Communities in the Eastern Himalayas"
References: Unpublished
References: Published Books
Bharatiya Bidhya Bhawan. “The History and Culture of Indian People” ,military help of Kirant King Parbatak Hang to King Chandra Gupta.
Bista, D.B. "Fatalism and Development", 1994
Bhattachan, K.B. "Expected Model and Process of Inclusive Democracy in Nepal"
Caplan, L. "Land and Social changes in East Nepal"
Chemjong, Iman Sing. "History and Culture of Kirant People"
Forbes, A. A. "The Disclosure and practice of Kipat"
Gurung, H. "Trident and Thunderbolt" Cultural Dynamics in Nepalese Politics
Hodgson, B. “Essays relating to Indian Subjects", 1880, about Kirant people and their languages.
Hooker, Sir John. “Himalayan Journal”
Hamilton, F. "Account of the Kingdom of Nepal"
Kirkpatrick, Lt. Col. “ An account of the Kingdom of Nepal”
Pradhan, K. "The Gorkha Conquest: The process and consequences of the Unification of Nepal with Particular Reference to Eastern Nepal"
Regmi, M.C. "Land Tenure and Taxation in Nepal"
Shrestha, S.K. "Historical Study of Limbuwan"
Stiller, F. "The Silent Cry: The people of Nepal"
Subba, T.B. "Politics of Culture: A study of Three Kirata Communities in the Eastern Himalayas"
References: Unpublished
Brian Hodgson, "The Kirant History in Kirant script", stored in India Office Library, London collected by Hodgson B.
Maharaja Thutob Namgyal of Sikkim, "The Sikkim history"
The Dalai Lama 14th century, "Seal given to the Limbu kings"
Gorkha King Prithvi Narayan Shah, "The Treaty and seal given in 1774 AD" to Limbu Kings
The Gorkha Kings, " Various Seals given to Limbu kings and chiefs"
Maharaja Thutob Namgyal of Sikkim, "The Sikkim history"
The Dalai Lama 14th century, "Seal given to the Limbu kings"
Gorkha King Prithvi Narayan Shah, "The Treaty and seal given in 1774 AD" to Limbu Kings
The Gorkha Kings, " Various Seals given to Limbu kings and chiefs"
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