Brief History of Tamu Tribe
By Bhovar Palje Tamu and Yarjung K. Tamu
Tamu history of the Tamu is preserved in the myths and legends of Tamu Pye (Bonism), such as the Pye-tã Lhu-tã, which are recited by the Bon priests, the Pa-chyu(mainly from the Lhyege and Kromchhe clans) and theKlhe-pree (mainly from the Tu and Mhobchhe clans), in a mixture of Cho-kwyi and Tamu kwyi (Tibeto-Burman dialects).
Tamu Pye refer to the very beginnings of civilisation, more than eight or nine thousand years ago. They tell of the origin of human beings and of the materials that used. Tamu priests still use some of these primitive utensils in their teh (rituals). The pye do not seem to have changed substantially over time. They refer to the ancestors of the Tamu, their Aji-(Khe-ku, nine male ancestors), Aji-ma (Ma-i, Seven female ancestors), and Aba kara klhye,Spiritual master, lords, ghosts, etc. Tamu pye tell how the first people lived in Chõ (Tso) Nasa, a lakeside village, where they planted the first grain, barley. Then they dispersed to other places such as Sa Nasa, Dwo Nasa, Si Nasa and Krõ Nasa, the latter being in the South, hot and fertile. Later the northern Chõ Nasa was rich in religious activity, speaking Chõ –Kwyi. Other Tamu villages developed according to their proximity to the northern and southern ends. There are also stories about the discovery of fire, how the drum was first made, and many more other things in the Pye. The ancestors of the Tamu, Mai- and Khe-ku, seen to have been represented as seven lakes (the former) and nine mountain peaks (the latter). Thought there is no real evidence, there is a traditional assumption that Chõ Nasa, as described in the Pye-tã Lhu-tã, lay in western Mongolia, and ringed by seven lakes and surrounded by three mountain ranges. To the south, in Sinkiang in Western China, north of Tibet, in the Turfan Depression, lay Krõ Nasa. Large lakes are called nuur in Mongolia,nor in Western China tso (Cho) in Tibet. In Tamu tradition, as they migrated from one site to another, they would call the new site by the old name if it was similar in aspect. Tamu Pye tell that the soul of a dead person is believed to go first to Koko-li-mar-tso, which is under water. In the Qinghai region of China lies a huge lake with an island in the middle called Koko Nor (or Ching Hai). It is similar to Hara Usa Nuur (one of the seven lakes) or western Mongolia, and some near-by places have names with end in "chow", such as Lanchow, Liang-chow, Kan-chow, Su-chow, etc. These could conceivably derive from the Chõ Nasa of almost six or seven thousand years ago described in Tamu Pye.Similarly Sa Nasa, Two Nasa, Si Nasa and Krõ Nasa could be placed in the Qinghai, Kansu, Sichuan and Yunnan regions of China respectively, running southward. Among the minority groups in China are the Tu people who live in the area around Lanchow and the Naxi (Nansi) peoples who live in the Sichuan and Yunnan regions. Tu and Naxi are also the names of two of the nine Tamu clans. The Tibetans (Bod people) apparently migrated form the border regions of Qinghai, Kunsu, Sichuan and Yunnan. Later came a wave of Han (Chinese) immigrants. Chamdo (Chhyam Toh: nice village) in eastern Tibet seems to have been gateway to Tibet for all these peoples. A neolithic settlement at Karo not far from Chamdo has been dated as being more than 4,600 years old. The Han settlers called it Kham suggesting that they grew millet there. They may have been the ancestors of the Khampa (Bhotiya) or Khambu (Rai) of Nepal. Later, a third wave of immigrants, possibly the Mhina Kugi (people of the nine clans) replaced the Han settlers. By this time it had become a cattle-grazing area though it may also have been an important trading post. From Chamdo, the Mhina Kugi moved westward to the Yarlung valley of the Lhoka region. Here they were known as Tamu (Tubo) by 1,000 B.C. and during the course of time developed Bonism, the pre-Buddhist religion, with its priest, the Nam-bo or Pa-chyu. Some of the Bon priests would have travelled to Chõ Nasa. Another group of Tamu settled to the west of Lhoka. There is a mountain called Tsan-Tang Goshi near Tsedang (Chetang?). The historical encounter there with Nya (Tri) Tsan (Po) around 2,500 years ago and the story of Nha-Chan (nha: ear: chan: pulled, elongated: long ears) in Tamu Pye are undoubtedly the same. Nha-Chan, the strong, was alone when he met the herdsmen and joined up with them. He helped with the hard, dangerous tasks of the tribe. Later he became known as Rhima-rchhe (great). By trickery he was married to a royal servant girl ( a poor Kugi), Chã Pa-mrishyo, instead of to the daughter of a Klye (king). His descendants became the Kwonma (mixed) clan. Some Tamus settled in the northern Bagmati region, having gone through the Kerung or Ku-ti Pass, and became Tamangs. A sixth generation descendant of Nha-Chan from Lhoka joined with another group of Tamu, perhaps around Shigatse. Nyatri Tran-po, a thirteenth generation descendant of Nha-Chan became king of Lhoka around 300 B.C. Tamus may have settled in the Mustang area before the Kyar-Bo (Kyabri) developed in Lhoka around 100 B.C. Under the thirty-third Tsan-Po king of the Tubo dynasty, the powerful Song-Tsan Gam-po (629-650 A.D.), Tibet was unified and the capital moved from Lhoka to Lhasa. The power shifted to other border tribes during this period. Buddhism (not Lamaism) was adopted alongside Bonism. Later, in the eighth century, Padma Sambhav (an Indian vajrayanist) founded Lamaism (Nyingmapa or red sect). He mixed Bon beliefs (the five lords), Hindu concepts (Garud Puran) and Vajrayan (Tantra mantra) to Mahayan, and populised it as Tibetan Buddhism. The Tibetans used to worship him (Om Mani Padma Hu) more than the Buddha. Though the Bon priests were repressed by the Lamaists and the State, Bonism remained strong until the thirteenth century. However, the Bon priest of the Tamu or Tamangs do not mention Song-Tsan Gam-po as they had left Tibet many centuries before he came to power. Bonism, the pre-Buddhist religion of Tibet, was a very advanced form of animism. It is still preserved, almost solely, by the Tamu priests in the form of the Pye-Ta Lhu-Ta. It relates the practical experiences of the ancestors in matters concerning the soul, the spirits, masters and lords, as lessons for the living, through which the priests can overcome the power of witches and ghosts. Bonism divides the universe into three worlds: heaven, the earth and under world. It is believed that when a person dies, his soul leaves the body and lives on in an invisible dream world. The priests’ role in the Pae is to carry the soul across Tibet towards Qinghai and then make it fly to heaven (the world of the ancestors), following the route given in the Sya-rka Kwe in the Pae. According to the Tibetan mythology, Bonism is categorized as: Nam-bo (Dol or Black Bon) whose priest is the Pa-Chyu which is the oldest. Kyar-bo (Stieped Bon) whose priest is theKyabri which possibly dates form around 100 B.C. Lam-bo (White or Gyur Bon) whose priest is the Lambo which dates from 838 A.D. The Nam-bo Pa-chyu is the oldest and first priest of the Tamu. There is no known date of origin. It may have branched into other forms during its development, adding stories of later ancestors as time went by. Some Nam-bos seceded and started Kyar-bo(Kya-bri) after the murder of Drigum Tsan-Po (a seventh generation descendant of Nyatri) at Lhoka around 100 B.C. His descendants secretly invited some Bon priests and wise men from west Ngari, Drusa and Shangshung with the aim of revenging Drigum’s murder (Lo-ngam Dazi). Later, a Bon scholar, Shamthab Ngonpo, introduced the doctrines of six different non-Buddhist schools of philosophy, and combined them with the native Bon religion to form the complete Bon doctrine of the Tubos, known at Kyar-bo. Around that period the first lunar calendar was started. According to that ancient calendar, Lho-sar or Losar (New Year’s Day) is celebrated on 15th Paush (early January) as it is among the Tamus of Nepal to this day, and it is still celebrated on that day in some areas of Shigatse. Tamus used to call the kyabri, Pai-bo (Pai meaning Bhot or Tibet). Pa-Chyu and Kyabri (Klhe-pree) are similar in many ways. They both use the same language. They are both connected to the world of the ancestors through Chõ Nasa. But the third Bon priest, the Lambo, reads his books in the Tibetan language which is not understood by the Tamu. Lamaism flourished in Tibet until the Lamaist Tsanpo, Tritsung (Triral Pachen), was murdered in 838 A.D. His elder brother, Lang Darma, took the throne, reintroduced Bonism and persecuted Lamaism. Shegur Luga, and others of his persuasion, continued the translation and reform of the Buddhist scriptures and enriched the Bon doctrine. Lam-bo (Gyur Bon) veered towards Lamaism. It is also called translated Bon and lies somewhere between Bonism and Lamaism. For instance, Gyur Bon needs animal sacrifice as do the other Bon priests. It is different from the four major sects of Tibetan Buddhism: Nyingmapa, Sakyapa, Kagyupa and Kadampa. Nowadays, there is a peculiar type of Lama in Tamu society, a fourth priest, some of whom have changed from third. Kyabri and Lambo need Pa-chyuwith them for the main rituals. The new Lamas do not need them. They talk about being blessed by Buddha but they find difficulty in understanding the Buddhist texts, and Tibetan Lamas are critical of these Tamu Lamas. However, they have been able to influence a poorly educated society and have caused trouble to both Bonists and Buddhists as a result. According to the Tamu legends, Tamus must have settled in Mustang around the first century A.D., just after the Tamangs settled in Bagmati zone. These two groups have been separate for no more than three thousand years. There are two Kohibos (kohmbas) in Mustang, one in Fa-li-pro Myar-so for Pa-chyu, the other in Li-pro Myar-so for Kyabri. The Tamu used to hunt long distances following wild animals. They would move their settlements if they found a better place to live. While they inhabited the banks of Mha-ri-sy (Marsyangdi river) in Manang, they adopted a new Klye (master) as their chief or king. His descendants are called Klye (Ghale), an additional clan of the Tamu tribe. Some Tamus crossed the Annapurna range in the course of hunting around 500 A.D. They liked the high land and sowed some grain there. When they returned on a second visit, they had a good harvest. On the third visit peoples from three clans came and settled there in their three groups, calling it Kohla Swomae Toh. It was the first historical village of the Tamus on the southern slopes of the Himalayas and it became the last united village too. Other Tamus migrated later from Manang and Mustang. Those remaining in Mustang became the Thakali when other Tibetan groups, and probably some Tamangs, arrived. At Kohla, there was a revival of Pye-Tã Lhu-Tã (Bonism). Some further chapters were added there after the long silence of the centuries of migration. Tamu Kwyi (Tibeto-Burman language) speaking Tamu peoples with their pure Mongoloid features, tried to refine their Bonic Pye, Pae, Failu, Teh, Parka, Lho-sar, Dhu-kor, Rwo-di, etc. their customs and culture which is totally different from that of Hindu Aryans. At Kohla, the Kyle, Kugi, Kwonma and clan chieftains were king, ministers, administrators and Kroh (Mukhiya) respectively. Though they had different ancestors, Klye and Kwonma did not intermarry. However, both did intermarry with the Kugi. After some centuries of peace, politics began to affect development. An interesting turn of affairs happened as a result of a Pae for Chimi-Udu. The Pae was conducted first by Syo-labe Pa-chyu, but the Asyo-Kwei was not given. The soul could not proceed on it’s journey and sent a message to repeat the Pae with a piece of Asyo-Kwei. The Pa-chyu performed the Pae again with some Kyabris in the manner requested. As a result, the Kyabris became the royal priests and were given the name Klye-pri (Khe-pri). Thus, these priests gained greater prestige in the society. Pa-chyu were by ancestry from the Lhege and Kromchhe clans, Klebri from the Tu and Mhabchhe. Other clans were not taught to be priests originally. The increase in population caused great problems at Kohla. Groups of people moved on, to the south-east, south and south-west, to start new settlements. It would appear that there were no other tribes in the Gandaki zone except for some neolithic Kusundas (now extinct). Beef was eaten by the Tamu before their contact with the Hindu castes. A legend tells how some of the Kwonma clan went from Siklis to Nar in Manang to learn Lamaism from recently-arrived Tibetan Lamas. On their return those who had learned well were called Lam, those who had not, Lem. Then the Kwonma divided into three sub-clans, Kwon, Lam and Lem, according to the closeness of their kinship connections with each sub-clan. The Lam and Lem (followers of the Lama priest) formed marital links with the Kwon (followers of the Pa-Chyu, Kyabri). In fact, these sub-clans (Swogi) are the descendants of the same ancestor. Despite this they formed strong groups. Later, during the period of Samri Klye of Siklis, Lam and Lem began to marry with the daughters of the Kyle. However, the Kwon did not change their custom and did not marry with the Kyle, although they had different ancestors. Lamas introduced the word Guru, indicating high prestige, and it became the familiar term when distinguishing the tribe from other tribes or casts, eclipsing the word Tamu." After the formation off separate groups, minor conflicts occurred between the Kugi, Swogi and Klye. The Swogi were accused of being firstly, the descendants of servant girl (Chã-Fi), and secondly, of marrying their "brothers and sisters" (ie. persons of the same clan). There may, of course, have been instances of marriages with servant girls and marrying within the clan, but these have not become an issue in quite the same way. The split between the clans has caused, and still causes, great trouble among the Tamu. CONTACT WITH HINDUISM In the thirteenth century, some Rajputs and their Brahmin priests fled to Khasan (western hills of Nepal) from Muslim rule in India, bringing with them their Untouchable Sudra slaves. There they converted the Lamaist Khas people to Hinduism. During the fourteenth and fifteenth centuries they extended their influence to the Magars of Magarat (mid-western hills). In the sixteenth century they moved into Tamuwan or Tamu territory (Gandaki zone) bringing with them Magars and Thakalis. The Tamu were most resistant to the new faith, having a deep belief in the efficacy their own priests and rituals. However, the Hinduised Khan Thakuries founded small kingdoms in Syangja and gradually their people took over the low lands in thee Gandaki region which were not settled by the hill-top dwelling Tamu. The literate Hindu Aryans were experts in exploitation and domination, introducing the idea of caste, making slaves, and pursuing a policy of divide and rule. They studied the Tamu and noted the weaknesses in their systems of government. They introduced and applied the law of dominant castes and attempted to erase the original elements of social structure, trying to make them touchable Sudras under Hinduism. Until the sixteenth century, the Tamu peoples knew nothing of the Hindus, having their own Ghale kings in the Lasarga, Nuwakot, Kaskikot, Arghou, Kohla, Pojo, Liglig, Gorkha, Warpak, Syartan, Atharasaya, and other regions. There were no kings in certain areas due to the bad impression given by the dissolute Samri Klye of Siklis. Legend tells how Jain Khan (Rana?) came to the banks of the Kali Gandaki from Sringa, Gulmi. There he married the daughter of the Karki king, and with his help, crossed the river. He defeated King Bhyag-sya Klye and founded the first Hindu Thakuri kingdom in Lasarga (south west Syangja) with the help of Ranas Thakuris. His Kulayan priest of Alam Devi was Maski Rana Magar. His son, Surya Khan, became king in Khilung, and his grandson, Minich Khan, king in Nuwakot, Syangja. Municha's son, Jagati Khan (kulmandan Sahi) had seven sons and became king of the whole of Kaski in time. Dadhiram Dura and Madhav Dura (who had migrated form Parbat to Dura Danda), Chamu Dhigal (Dura) from Sindi, Sukraj Kepccha (Dura) form Gorajo and Kusmakar Ghimire, met on the banks of Madi river (Karputar?). They planned to adopt a Sahi prince to become their king in Lower Lamjung in opposition to the Thansi Gahle (Rag-sya) king of Pojõ (Ghanpokhara). So the five men went to Nuwakot in Syangja and asked Jagati Khan for one of his sons. They took the second son, Kalu Sahi, together with officials of various clans, and made him king at Purnkot in Lamjung. After three months, the Ghale king invited Kali Sahi to Sulikot on the pretence of making a treaty with him. Together they went to the forest of Sisidhunga to hunt, and there Kalu Sahi and his companion, Naran Dura, were murdered. Six other Hindu or Hinduised clans went to Nuwakot to take princes for their kings. King Jagati Khan was much troubled at his lack of success in defeating the Ghale king of Lamjung. Instead, political policies encouraging domination and exploitation by Hindus, and the obliteration of the previous social system were adopted. A royal priest, Bhoj Raj Purohit, Composed the first pseudo genealogy of the Gurung (Tamu) on 9th Falgun 1594 V.S. (1694 V.S. is found in the published genealogy, but the historical events coincide with 1594 V.S.). In that false genealogy, the ancestors of the Gurungs were said to be Aryan, not Mongol, the migrations said to be form the south instead of the north, Nha-Tsan becomes Chanda Thakuri, and the accusations made against the Swogi were transferred to the Kugi with a view to elevating the smaller number of Swogi and adding them to the royal clan, klye, which resulted in long-lasting conflict between the Swogi and the Kugi. By means of the false genealogy, the king intended that his third son, Jasbam (Yasobrama) Sahi, would take the kingdom of Lamjug. Four Swogi chieftains, Kubi Kyala Lam, Sab Kyala Lam, Puru Kyala Lem and Kau Kyala Kwon, were called secretly and the genealogy and its implications were described to them. With the promise of more land power, they agreed to the murder of their uncle, Thansi Klye. They went to Põjo and told the Klye that the second Sahi king was very brave and clever, could not be killed by deception, and therefore it was better to make treaty with him concerning the boundary than be defeated in battle. The Ghale king believed them and went to Baluwa Besi (near Besi Sahar) without weapons as invited. The Sahi's men then drew their weapons from their hiding place and killed the Ghale king and his Kugi officials. His body was tossed into the Marsyangdi river. Even today, some men of the Ghale clan refuse to drink water form that river. Jasbam Sahi and his elder brother's pregnant wife, Jasatawati, were hidden in a cave near the junction of the Midim (Gaumati) and Ramunche (Ram) rivers. After the death of Thansi Klye, they were brought to Sindure Dhunga and married there, then they were taken to the capital, Purankot. The four Swogi chieftains were made "descendants" of Chanda Rajput of Chittaur like the Khans (rather than of Nha-tsan, the ancestor of Song-tsan Gam-po of Tibet) for their part in the deception. They used to introduce themselves as Maha Guru (borrowed from Lamaism), but the word Guru was used solely for Brahmin priests, and they were given a new title, "Gurung" (Guru+Ange: part of a Guru). The kwon changed their clan name to the Hinduised Ghotane (Gotame or Gautam) and the Lem, to Lamichhane. The four chieftains got the power they had been promised, since when the Kwonma of Lamjung have dominated the other clans on the basis of the false genealogy. The Lem also increased in power so that they became known as Plon (boiled). Through the use of the false genealogy, King Jagadi went on to capture the whole of Kaski. That genealogy was stronger than hundreds of arrows or swords. Pratap (pasramu) Sahi, son of Jasatawati (or Kalu Sahi), was sent across the Dordi river to be king there, as previously promised. The elder son Jasbam, Narahari Sahi became king of Lamjung and the younger, Drabya Sahi, became king of Gorkha. Their mother, Jasatawati, ordered that neither of her quarrelling sons cross the Chepe river which formed the border between them. The six clans, Adhikari, Dura, Khanal, Bhandary, Suyal and Ghimire, formed the royal assembly of Lamjung, and another six clans, Pande, Pantha, Arual, Khanal, Rana and Bohora, formed the royal assembly of Gorkha. There was no Gurung in either Ram Saha, the grandson of Drabya Sahi, changed the title Sahi to Saha. His descendant, Prithvi Narayan Shaha conquered Nepal. THE BRAHMINISED GENEALOGY There was a Surya Vamsi (Indian Hindu) king of Bharadwaj Gotra. He had two sons. The favourite younger son, Nochan, was crowned, thus disobeying thee rules of succession. The rejected older son, Lochan, left the palace and went towards the Himalaya to lead the life of an ascetic. He was accompanied by his wife, Kali, Bali Acharya (son of the priest Mukunda of Garga Gotra) and his wife, Kasi, and the slave Kersingh Khawas and his wife, Phali. On the way they met two beautiful prostitues and stayed the night with them. They were made drunk by deception, and while they were asleep the prostitutes broke their Janai (Brahmanical cord), and fled. So the Chhetri prince and the Brahmin priest's son lost their caste. Then they went and settled in a cave in the Himalaya where they freed the faithful slave, raising Khawas to Thapa and eating what he cooked. the descendants of these three couples is as follows: 1. Chhetri Prince - Lochan } (a) Ghale Maha Guru (son) (Bharadwaj Gotra) } (b) Ghotane Maha Guru (son) Kali } (c) Lama Maha guru (son) } Laxmi (daughter) 2. Brahmin Priest - Bali } (d) Lamichhane Maha Guru (son) (Garga Gotra) } Kumari (daughter) } Nari (daughter) } Mali (daughter) (a,b,c,d = 4 Jate Gurung) 3. Servant Thapa - Kersingh } 16 sons (16 Jate Gurung) (Khawas) Phali } 10 daughters The children of Lochan and Bali cross married, but Kersingh's sons and daughters married each other. The 4 caste Gurungs (descendants of Brahmin and Chhetri) are superior to the 16 caste Gurungs (descendants of the Khawas slave), so the latter should serve the former. This was the false genealogy that was written for King Jagati Khan of Nuwakot by his priest Bhoj Raj Purohit (9th Falgun 1594 V.S.), and used to facilitate the conquest of Lamjung, and its divisive effects are still felt to this day. In reality, the Tamu tribe is made up of eleven clans in three groups, each group having its own sub-clans. Group A: Mhina Kugi (9 clans) - 1. Lhyege 2. Kromchhe 3. Tu 4. Mhabchhe 5. Chormi 6. Tworchhe 7. Nansi 8. Rhila 9. Yoj Group B: Kwonma (10th clan, also called Swogi for having 3 main sub-clans.) - 1. Kwon 2. Lam 3. Lem Group C: Klye (11th clan, having sub-clan.) - 1. Samri 2. Rilde 3. Kyalde Each group has its own stories of origin. No one is superior or inferior because of his clan as the Tamu Tribe is not part of the Hindu caste system. There is no 4 and 16 in the actual history of the Tamu. The Hindu Aryans coming up to the Gandaki zone form the west had noted 16 non-Hindu tribes who were not on their side: 1. Mahji 2. Kumal 3. Darai 4. Danuwar 5. Bramu 6. Murmi 7. Hayu 8. Chepang 9. Khapang 10. Pahari 11. Neware Kumal 12. Pechahari 13. Kusalya 14. Palahari 15. Musahari 16. Hurkya They were called 16 Jate and regarded as inferior by the Hindus. The more numerous Kugi Tamu group were slotted in with these 16 castes. The less numerous Swogi Tamu were grouped with the royal Klye, and regarded as the superiors of the former. Thus thee Hindu Aryans sowed the slow poison if division to achieve their ends. ROYAL DECREES CONCERNING THE GURUNGS Yasobrahma Sahi, the first Hindu king of Lamjung, had forgiven Chak Chakui (CC: Marital tax for women and widows) and Moro Aputali (MA: non-transferable lands of childless marriages) to the Gurungs of Lamjung. However, other subsequent rulers did apply them.V.S.) - "The Amilidar of Thak-Siklis has to gather 26 varieties of deer, birds, ghee, berbs, etc. in certain quantities from his villagers, and send them to the palace yearly". - King Girvan. In Ashoj 1862 V.S., in the regin of Girvan, one Gurung from each house was forced to go to the far west to fight in the battle of Kangada against Kaji Nayan Singh Thapa. The Gurungs were forced to fight in a cause which meant nothing to them. Those who reached the battle were forgiven their tribute, but those who returned having only gone part of the way were doubly punished. Many Gurungs did travel the long way, and fought in the battle, knowing little of the political reasons behind it. After the battle, the Gurungs organised themselves to resist domination, exploitation and unfair taxation. Many Gurungs met together and applied to the Government to forgive CCMA, as Yasobrahma had done, in return for an agreement that tribute should be sent from each house yearly. Lal-Mohar (Mangsir 1865 V.S.): "CCMA is forgiven to all the Gurungs; to use Brahmin priests for 10 rituals instead of Lama; Gyabri to perform the Argu in Tribal religion." - King Girvan. Tama Patra (Baishakh 1873?): "CCMA is forgiven to all the Gurungs as before, except for soldiers. From now onwards use Brahmin priests". - King Girvan. A Government letter was sent to them in Kartik 1875 V.S. setting out two alternatives: a) CCMA forgiven if they use Brahmin priests; b) CCMA reinstated if they use Gurung priests. The Gurungs did not want CCMA reinstated, but they did want their own priest. They maintained the previous agreement and did not pay the taxes. Lal-Mohar (Magh 1875 V.S.): "All the Gurungs, Ghale and Lamas of Lamjung are forgiven the CCMA. Be purifield by Lama and Gyabri at birth and death." - King Rajendra. Tama-Patra (Baishakh 1883 V.S.): All the 4 Jat, 16 Jat, Gurung, and Ghales, except for soldiers, are forgiven CCMA. Use Lama and Gyabris as necessary, and use Upadya Brahmins in Brahmanical tasks." The mention of Jats provoked a dispute which was resolved in 1885 V.S. with the decision that all Gurungs were the same and equal, whatever their clan. The Tama-Patra of 1883 V.S. was amended in Chaitra 1885 with the exclusion of the words 4 Jat and 16 Jat. Lal-Mohar (Push 1924 V.S.): "All the Gurungs are the same and equal. Those who say that there are superior and inferior groups among the Gurungs will be fined Rs. 20/-." THE SECOND GENEALOGY Sikhar Nath Subedi published a genealogy in Benaras, India, In 1911 A.D. (1968 V.S.) called "Thar Gotra Prabarawali". He added a further comment which caused great irritation. In this book he wrote that the 4 Jats, Ghale, Ghotane, Lama and Lamichhhane Gurungs were thee princes, and the other 16 Jats, Thapa Gurungs, were the slaves. Thus the 16 Jat should serve the 4 Jat and be hired for weddings and other tasks by them. Sarbajit Krochai Gurung, the Krõh (Mukhiya) of Sal Danda in Kaski, brought a prosecution against the writer. The judgement was as follows. Bharadari Bata Gareko Jaheri Faisala. 1. Tama-Patra (1885) - No inferiors or superiors; all Gurungs equal. 2. Rukka (1886) - No evidence of 4 Jat and 16 Jat among the Gurungs. 3. Lal-Mohar (1924) - Fines of Rs. 20/- imposed on those who maintain that one is superior to the other. Act No. 15, 37, 38, 198. 4. Dispute in 1965/6- Person who maintained there was a difference in status fined. According to these records, all Gurungs are the same and equal. No one is superior or inferior according to his clan. Thus the author, Sikhar Nath Subedi should be fined Rs. 20/- for the crime of writing against Gurungs without any proof. 1st Jeth 1978 V.S. Bharadari Faisala (decision of 13th Jeth 1978). Order - a. Not to sell the book in the markets. b. Impound the remaining copies. Hindu religious songs and dances were the first introduction to Hinduisation for the tribes, the second was the observance of Hindu festivals. These were introduced to their villages be the soldiers of Nepal, India and Britain, who all had Brahmin priests in their battalions. The Gurungs have celebrated national Hindu festivals for two centuries, but with little understanding of the religious aspects. They have never forgotten their Tamu priests. Even today, most of the Tamu peoples are Bonic Buddhists, and rest either follow Bonism or Lamaism.