Tandukar

Options of some factual addresses with regard to Tandukar's Profile are enclosed herewith. Tandul’ indicates the implication of rice. Thus Tandulkars are familiar to deal with rice paddy. Latter on the very word Tandulkar remained merely as Tandukar. Still there is a traditional value that Tandukars from Kumbheswor must have first handle the chariot of Rato Matsyandranath. Such value prevails the evidence that the Tandukars of Kumbheswor are the descendants of Lalit Jyapu, regardless of any argument. On account of chronology and evolving beliefs, values, traditions etc with religious and cultural aspect Tandukars gained acceptance to be identified as the indigenous people of the valley, Lalitpur. Tandukar have contributed for the uplift of inhabitation with rising agricultural development, rice productivity and transformation of the State into Golden era.

LALIT JYAPU: - Here goes a phenomenon story in this context. There was a drought in the valley (NEPAL MANDAL) during the reign of Lichhabi King Narendra Dev 1st in 700 B.C. In regard with mythological profile of chronology Gorakh Nath, a great hermit, desired to have audience of the God-Father Machhindranath. So seized first of all, the serpents and kept under own control. Consequently no-rainfall occurred. Due to being severe dryness in the atmosphere there was a remarkable deficiency of food stuffs creating the famine. Henceforth to get rid from the natural calamities Bandhu Dutta Acharya the holy priest counseled the King to receive Machhindra Nath from Kamaru Kamachhya (Assam INDIA), here in the valley. There was need of a mighty porter who could escort carrying the Devine Machhindra Nath accordingly the necessities along the journey events. And the very porter's caste ethnic title was given 'TANDU'. Hence the cultural profession of rice paddy is evidently obtained easily. During the Lichhavi Era the reigning for political framework was the devotee as a Pasupati Priest. Contemporary Traditional Norms and Culture have approved 'TANDUKAR' in title of rice. On the other hand the implication of Wangwa tends Tandukar undoubtedly Kiranti genetic. Astrologist prof K. B. Udaya writes further that what might be the actual ethnic class prior to achieve Tandukar (Khusah). It has been a deep rooted issue to pay attention. According to the cultural convention of the ancient Limbu ethnic community there was rather a prevalence of misconception. In such context after handing over the bride-girl in the groom's hand, the bride's parent and other members of that family used to consider and adopt the new offspring in term of taxation. The process of give and take was deep rooted. And due to such misguide while the new borne child is found returned in the parent's home is known as 'Khusal'. Its mention may be found in Late Gopal Man Tandukar's Kirants-at A Glance.

Not from one particular linguistic grammar but multicultural inclusion of Tibetan and Burmese ancient Newars are framed and formed. Since then Dangol is entitled as a National farmer similarly Tandukar has also come up. Summing up the National expression any ethnic caste system in the religious cultural, social as well as moral originalities can be assumed as National issue or original symbol. The caste system is not merely the differentiation where as it can contribute in building up the Nation.

The Heroic Mission comprising, the King Narendra Dev of Bhaktapur, Bandhu Dutta Acharya (one versed in Tantra) of Tebah Kathmandu and Lalit Jyapu the symbolic laborer leader of Lalitpur, was formed through the mandate of the People. As there parade mission moved ahead to achieve destiny a fantasy of super-natural events added their journey. The huge gigantic python (Karkotak Naag) also followed them.

Situation analysis could so far indicate that LALIT Jyapu (Rathachakra) is the right and perfect one who escorted carrying Machhindra Nath in this valley from Kamaru Kamacchhya. The title 'Lalitpur' is given following him (LALIT Jyapu). It has been mentioned in the history of Patan (cultural heritage). There is still a platform at Jhatapole Lalitpur where we can see the idol face carved on the stone wall. And the material items are representing his supporting stick, "nole", "panas" etc. There is a public inn hall where the members of Tandukar Trust use to gather and conduct all this ritual norms. Special type of rice bread known as "Yohmari" is prepared, offered and distributed to the local people on the full moon day (Yohmari Punhi). On the very beginning of 21st century even, The Tandukars of Jhatapole, Lalitpur came up being alert and sensible to respect offering (Shraddha/ Pinda) for their ancestor - LALIT JYAPU. Here are some appropriate explanation, what a JYAPU is? JYA denotes the meaning of work + PU means the worker who are physically capable to complete successfully. Hence in totality Jyapu is that individual who is capable physically to accomplish the assigned work load without any hesitation. Thus Tandukar is the King of Jyapu classifications. The framework of THE NEWAR CASTE SYSTEM reformed by King Jayasthiti Malla came into being. Accordingly took-up the profession of agriculture.

Another unique source of religious culture of Kumbheswor Tandukars is their self - dedication with "Jyotirup Shree Swayambhu Mahachaitya". It is unique and countrywide famous in the valley. According to ritual norms "Farkibata Pooja" is performed every year on Chaulathwo 9 of Nepal Sambat (Chaitra Sukla Ram Nawami).

Mostly National as well as International intellectual bodies use to assume Newar as Nepal and accepted the Newar as Nepal. In case of situation analysis of ancient Newar Community .in comparison to the modern Newar Community miscellaneous caste system would be found. Regarding, the prominent writer, respected K. B. Uday it is hard to deal others omitting Tandukar. Tandukar is free among out.of hundred Newars' Caste System.

Cultural aspect in the history:

Tandukar is first and foremost one having among the several Newar religious customs. Tandukar Trust Foundation (Guthi) has represented in buildup wooden - bridge for walking in Sankhamul (Lalitpur). In the beginning Kiranti Ruler started to make that sort wooden foot bridge in the holy place of Sankhamul river. Afterwards, Tandukar pursued the ways and means of Trust founded in Kiranti era. Tandukar is successor of Kirantees, the implication of Eastern Himalayan ruling region has been found in the vocabulary of Kirant culture and anthropology. Rather it has supported the investigation performance. It has been complicated but not to be neglected in case of recollection of the history Swoyambhupuran as well as Machhindra Nath and Jobs of ritual priest. The veteran writer K.B. Udaya (Rajbhandari) quotes such.

Newari Literature, art & artisans topped during the Malla Ruling Era. And in Patan Siddhi Narsing Malla was the frontier during the Middle Ages of Nepal valley. He was the divine Loyal true follower of Lord Krishna as entitled him "Neembakacharya". "Kartick Naach" a drama is dedicated to Lord Narayan. The play was composed by the King Siddhi Narsingh Malla. Usually the play is exposed in between Oct & Nov. The importance of "Kartick Naach" is memorable due to having performances of artists of various caste. From the very beginning of its commencement since 360 years before two Tandukars came up playing special roles as designed to efficacy. Dressing and decorated by ornament they seemed matchless. Their physical fitness characterized them as the warrior, devil and body guards of the King.

Recommendations:

Social norms, values, beliefs, habit, customs, traditions etc. can never be abolished from Newar cultural Nationalism. Inter Caste Relation should be strengthened among the heterogeneous communities of Newa. Newa Dey Daboo (Newar's National Forum) should motive its members of various caste communities to launch collective efforts like Ehi (Bel biwaha), Chuda Karma (Upanayan) etc. So that collective participation can be achieved and correlation between inter caste system would be re-enforced. One caste society can cooperate with another during some social function and communication will further widened. Prospect of the entire Newa community of the Nation can be prospered through T.V. Channel of Nepal Bhasa programme. Occasionally addresses should be organized and managed for interaction programme among the participant members. In order to impart "the know how" about the cultural diversities of various ethnic groups. The important and signification of NEWA ETHNIC COMMUNITY must be consented by the entire country wide Newars from east to west in NEPAL. NEWARS must be conscious with language, script, nature and overall cultural heritage but regardless of communal complexity. Political Culture should enhance by encouraging leadership. Addresses of the intellectual people can be opted. In this context (Newar's national Forum) can distinctly play the vital role, no doubt.

Newa social structure identify the lower caste system comprising Khusa (Tandukar), Teepe (Byanjankar), Gathu (Banmala), Mali (Malakar), Pulupulu (Chalan, Diwakar), Nau (Napit), Kau (Nakarmi), Pun (Chitrakar), Sayami (Saha, Manandhar, Salmi), Chhipa (Ranjitkar), Bhaa (Karjit, Mahabrahaman). In this regard according to system addressed by Ramesh Man Piya (a writer: 'JHIGU SANSKRITI' - as our culture) concerning the above mentioned caste communities, a lot of discontent is reflexed and are not in condition to support his conceptualisation. These caste Nationalities indeed, are the actual aborigines of the Nation in root so far. Henceforth their potentialities must be well evaluated and furnished with their contribution in the name of God and Nation. This sort of ideology and expression may develop disintegration among NEWA INDIGENOUS PEOPLE & Communities. Reviewers use to express as such above.

The Mallas had made large contributions to Nepalese culture. They were the patrons of scholars, painters, poets, dramatists, musicians, iconographers, architects and of persons and communities representing other branches of knowledge and arts. Pratap Malla of Kathmandu above all was a scholar and an artist himself. He has left behind many pieces of his handiwork. (A Peep into the Past - BALACHANDRA SHARMA : NEPAL Monograph on Nepalese culture, (extracted piece)

The Current Objectives of NEPAL TANDUKAR SOCIETY is to encourage the willpower of laborers who daily use to carry on the profession of work process. On the other hand the individuals and communal classes who run the trade industries are to be supported and enhanced. According to the statement put forward by some literate individuals NEPAL TANDUKAR SOCIETY should try its best in order to gain mandate from the national level of entire National Society. Escape from the in borne caste system of KHUSA must not be facilitated. For future plan action must be exercised to respect the selected personalities.

Compiled and Submitted by: Madan Prasad Tandukar, Chairman of Nepal Tandukar Samaj Central Committee