Kashmir ke Arunachal Pradesh jaane ke Karan mein Himalaya parvat ke bhago asam Himalaya Punjabi Mal Nepal Himalaya Himalaya ko kam se likhiye
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Answer:
Complicated as the physical geography of our region is, the present-day cultural, economic, and ethnic patterns, not to mention the many rivalries at the state level, defy easy description. This in turn is partly due to the influence of the physical base and partly a result of the very long and complicated history.
Our knowledge of the pattern and extent of prehistoric settlement in the Himalaya, based upon archaeological evidence, remains very sparse. There are only a very few palaeolithic and neolithic sites scattered, for instance, throughout the eastern basin of the Brahmaputra. Consequently, attempts to reconstruct the social and intellectual forces that have shaped contemporary society in northern India and the Himalaya rely heavily upon the great body of Sanskrit epic literature, the earliest fragments of which date from 1200 BC. Much of this literature is derived from an oral tradition that had been continually modified over several thousand years before being committed to writing (O'Flaherty, 1975). This, and other evidence, indicates a continuous political and cultural relationship between the Himalayan foothills and the Ganges plains from at least the fourth century BC to the reign of Ashoka Maurya, the great patron of Buddhism (Rose, 1971).
These introductory remarks are taken from English (1985: 65), who proceeds to outline the cultural and economic history of the Himalaya with emphasis on state formation and the impact of British Rule during the nineteenth century. English describes three patterns of settlement. The western Himalaya was widely settled from 1500 BC onward by a population of nomadic warriors called Khas who were part of a succession of waves of Aryan migration into India from the northwest. The Khas are believed to have subjugated the indigenous inhabitants and to have relegated them to a rigidly inferior social status. The Khas gradually became acculturated to the predominant Hindu influences of the northern plains.
The developing pattern of settlement of the central and eastern Himalaya appears as a migration of Tibeto-Burman tribal peoples from Southeast Asia who moved westward along the mountains north of the Brahmaputra in the early millenia BC. They were reputed to be great hunters, skilled in the arts of magic, and are believed to have practiced cannibalism. They were referred to in Sanskrit writings as Kirata.
The third pattern is the settlement of the Bhotias and related peoples in the high Himalayan valleys dating from the early centuries AD. Successive waves of these nomads appear to have occurred, transforming in the process to a more settled life combining agriculture, pastoralism, and trade, and coming to occupy what is now northern and central Nepal.
The emergence of a powerful centralized Tibetan monarchy patronizing Buddhist monasticism dates from the seventh century AD (Beckwith, 1987). During the course of two hundred years this monarchy expanded the frontiers of Tibet from western China to Kashmir and northward into Central Asia. Unseated nobles and adherents of the pre-Buddhist Bon religion migrated southward to take refuge in the Himalaya where they established semiautonomous kingdoms. Those kingdoms south of the Sutlej River were eventually absorbed by the Khas Malla dynasty which, following upon the eclipse of Tibetan power, unified the Garhwal-Kumaun region and much of western Nepal into an integrated Hindu polity based upon trade and agricultural revenues (Pant, 1935). The kingdoms of Mustang and Dolpo, in northern Nepal, and the later Sherpa entity, remained virtually independent of Hindu domination until well into the present century.
The Muslim conquest of northern India during the fourteenth century led to widespread movements of Hindu and Buddhist populations into the northern mountains in the wake of massive religious persecution. The high-caste refugees, who migrated into the western foothills, claimed descent from the Rajputs, who were legendary for their resistance to a succession of TurkoAfghan invasions. Over the next three centuries, these Rajput nobles displaced the ruling Khas lineages in the hills and extended their control of the Himalaya from Kashmir to the eastern Terai of present-day Nepal. The fortunes of many princely states waxed and waned and the political landscape remained extremely fragmented. At the time of the Gorkhali conquest, late in the eighteenth century, there were about eighty separate principalities in this section of the Himalaya, sensu stricto, alone (Stiller, 1975).
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Explanation:
hamaare kshetr ke bhautik bhoogol ke roop mein jatil hai, vartamaan samay mein saanskrtik, aarthik aur jaateey paitarn, raajy star par kaee pratidvandviyon ka ullekh nahin karana, aasaan vivaran ko paribhaashit karana. yah aanshik roop se bhautik aadhaar ke prabhaav ke kaaran hai aur aanshik roop se bahut lambe aur jatil itihaas ka parinaam hai.
puraataatvik saakshyon ke aadhaar par himaalay mein praagaitihaasik bastee ke svaroop aur seema ka hamaara gyaan bahut viral hai. udaaharan ke lie, brahmaputr ke poorvee besin mein keval bahut kam puraapaashaan aur navapaashaan sthal bikhare hue hain. nateejatan, uttaree bhaarat aur himaalay mein samakaaleen samaaj ko aakaar dene vaale saamaajik aur bauddhik balon ko phir se sangathit karane ka prayaas sanskrt mahaakaavy saahity ke mahaan shareer par nirbhar karata hai, 1200 eesa poorv se kis tithi ke shuruaatee tukade. is saahity ka adhikaansh hissa ek maukhik parampara se liya gaya hai, jise likhane ke lie pratibaddh hone se pahale kaee hajaar varshon se lagaataar sanshodhit kiya gaya tha (ophlaahartee, 1975). yah aur any pramaan, himaalay kee talahatee aur ganga ke maidaanee ilaakon ke beech nirantar raajaneetik aur saanskrtik sambandhon ko ingit karata hai, jo kam se kam chauthee shataabdee eesa poorv se ashok maury ke shaasanakaal, bauddh dharm ke mahaan sanrakshak (roz, 1971) ke lie hai.
ye parichayaatmak tippanee angrejee (1985: 65) se lee gaee hai, jo unneesaveen shataabdee ke dauraan raajy nirmaan aur british shaasan ke prabhaav par jor dene ke saath himaalay ke saanskrtik aur aarthik itihaas ko rekhaankit karane ke lie aage badhatee hai. angrejee mein nipataan ke teen paitarn ka varnan hai. pashchimee himaalay 1500 eesa poorv se vyaapak roop se khas naamak ghumantoo yoddhaon kee aabaadee dvaara basaaya gaya tha, jo uttar pashchim se bhaarat mein aaryan pravaas kee laharon ke uttaraadhikaar ka hissa the. aisa maana jaata hai ki khas ne svadeshee nivaasiyon ko vasheebhoot kar liya tha aur unhen kathor saamaajik sthiti mein badal diya tha. khaas dheere-dheere uttaree maidaanon ke pramukh hindoo prabhaavon ke lie apamaanit ho gaya.
madhy aur poorvee himaalay ke basane ka vikaasasheel svaroop dakshin-poorv eshiya ke tibeto-barman aadivaasee logon ke pravaas ke roop mein prakat hota hai, jo praarambhik sahasraabdee eesa poorv mein brahmaputr ke uttar mein pahaadon ke saath pashchim kee or chale gae the. ve mahaan shikaaree hone ke lie pratishthit the, jaadoo kee kala mein kushal the, aur maana jaata hai ki unhonne narabhakshan ka abhyaas kiya tha. unhen sanskrt lekhan mein kiraat ke roop mein sandarbhit kiya gaya tha.
teesara paitarn uchch himaalayee ghaatiyon mein bhotiya aur sambandhit logon kee bastee hai, jo ki sadiyon puraanee hai. in khaanaabadoshon kee lagaataar laharen dikhaee dene lagee hain, jo is prakriya mein parivartit hokar krshi, pashuchaaran aur vyaapaar ko mila rahee hai aur ab uttaree aur madhy nepaal jo hai us par kabja karane ke lie aa rahee hai.
saataveen shataabdee eesvee (bekavith, 1987) se bauddh mathon ke sanrakshan ke lie ek shaktishaalee kendreekrt tibbatee raajatantr ka uday hua. do sau varshon ke dauraan is raajashaahee ne pashchimee cheen se kashmeer aur uttar mein madhy eshiya mein tibbat kee seemaon ka vistaar kiya. poorv-bauddh bon dharm ke asambaddh raeeson aur anuyaayiyon ne himaalay mein sharan lene ke lie dakshin kee or palaayan kiya, jahaan unhonne ardhasainik raajyon kee sthaapana kee. satalaj nadee ke dakshin mein sthit un raajyon ko antatah khas mall vansh dvaara avashoshit kiya gaya tha, jinhonne tibbatee shakti ke grahan ke baad, gadhavaal-kumaayoon kshetr aur pashchimee nepaal ke ekeekaran ko vyaapaar aur krshi raajasv (pant) par aadhaarit ek ekeekrt hindoo raajavyavastha mein ekeekrt kiya. 1935). uttaree nepaal aur baad mein sherapa ikaee mein mastaing aur dolapo ke raajy, vartamaan shataabdee tak hindoo varchasv se svatantr rahe.