Devkota Jayanti in Moscow
International Nepali Literary Society, Moscow, celebrated the 100th birth anniversary of the late Mahakabi Laxmi Prasad Devkota by organising poem recital symposium.
A large number of Nepalese staying in the Russian capital including journalists, businessmen, women, children and literatures and Russians attended the function.
Chief editor of freenepal.com, a Nepali language news portal operated from Russia, Madhu Madhurya, called on the writers to contribute their articles for upcoming magazine on Nepali literature beyond Nepal.
After the literary festival, the INLS Moscow chapter has been reshuffled under the leadership of Madhurya. Similarly, Saraswati Khatiwada has been elected as vice president, Damodar Bashyal as secretary and Dilli Kharel as treasurer of the new committee.
nepalnews.com ia Oct 31
Friday, October 31, 2008
Thursday, October 30, 2008
गीत
चर्किएको छाती
चर्किएको छातीलाई टाल्ने कोही भेटिएन
माया गर्छु भन्थ्यौ मुखले यथार्थमा भेटिएन ।
चर्किएको छातीलाई ........................
च्यातिदिएँ तस्बिरहरु बिगत बनी बल्झाउने
च्यातिदिएँ प्रेमपत्र पाइलै पिच्छे अल्झाउने
मन नै च्याती फाल्दा पनि तिम्रो याद मेटिएन ।
चर्किएको छातीलाई ........................
................................................
कति पल्ट मरें होला तिम्रै लागि भनिकन
सयौं भेल तरें होला बाजी राखी यो जीवन
तिम्रो जीवन मेरो नाउँमा अझै किन लेखिएन ।
चर्किएको छातीलाई ............................
.................................................
पलपल दुख्नु भन्दा भुमरीमै फालिदिएँ
खरानी नै बन्छु भनि सलाई कोरी जलाई दिएँ
अचानोमै राखें छाती तर पनि रेटिएन ।
चर्किएको छातीलाई .......................
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माधव प्रसाद तिमिल्सिना
नौलो घुम्ती नेपाल
वित्त विभाग
Monday, October 27, 2008
शंकर लामिछाने
शंकर लामिछाने
Born: Bikram Sambat 1984Died: Bikram Sambat 2032Famous works: Hamro Samajma Nariko Mahatwa, Abstract Chintan Pyaj, etc.
Introduction:Shanker Lamichane was among the few Nepali writers who have had the opportunity to study in the west, and this is why his works have an important role in the Nepalese literature of the yester years. In writing Lamichane followed in the footprints of Devkota and adding his own new methods and ways of expressing himself. In his numerous essays and writings Shanker Lamichane has fought for the rights of women in the society. Because he had the advantage of both Eastern and western education he has been able present his ideologies and beliefs in a very scholarly manner.
Born: Bikram Sambat 1984Died: Bikram Sambat 2032Famous works: Hamro Samajma Nariko Mahatwa, Abstract Chintan Pyaj, etc.
Introduction:Shanker Lamichane was among the few Nepali writers who have had the opportunity to study in the west, and this is why his works have an important role in the Nepalese literature of the yester years. In writing Lamichane followed in the footprints of Devkota and adding his own new methods and ways of expressing himself. In his numerous essays and writings Shanker Lamichane has fought for the rights of women in the society. Because he had the advantage of both Eastern and western education he has been able present his ideologies and beliefs in a very scholarly manner.
भू .पी .शेरचन
भू .पी .शेरचन
Bhupi Sherchan
Born: Bikram Sambat 1993Died: Bikram Sambat 2046Famous works: Ghumne Mech Mathi Andho Manche, Sahid Ko Samjhana, Main Batti Ko Sikha, Ghantaghar, Hami, etc.
IntroductionBhupi Sherchan was the first free style poet in Nepali literature. He has analyzed humans and human life in different ways but his biggest contribution to Nepalese society is that he has tried to show the way to the new generation through his numerous poems. He was a fierce nationalist and loved his country and countrymen above all else. His down to earth rationalism can be seen in his classic poem "Hami" where he claimed that we Nepalese are brave but foolish and because we are brave we are foolish. His intense love for the nation and the goodwill of the nation can be seen in his odes to the martyrs of Nepal. Bhupi Sherchan was awarded the Sajha Puraskar in 2026 B.S.
Bhupi Sherchan
Born: Bikram Sambat 1993Died: Bikram Sambat 2046Famous works: Ghumne Mech Mathi Andho Manche, Sahid Ko Samjhana, Main Batti Ko Sikha, Ghantaghar, Hami, etc.
IntroductionBhupi Sherchan was the first free style poet in Nepali literature. He has analyzed humans and human life in different ways but his biggest contribution to Nepalese society is that he has tried to show the way to the new generation through his numerous poems. He was a fierce nationalist and loved his country and countrymen above all else. His down to earth rationalism can be seen in his classic poem "Hami" where he claimed that we Nepalese are brave but foolish and because we are brave we are foolish. His intense love for the nation and the goodwill of the nation can be seen in his odes to the martyrs of Nepal. Bhupi Sherchan was awarded the Sajha Puraskar in 2026 B.S.
बिशेश्वर प्रसाद कोइराला
बिशेश्वर प्रसाद कोइराला -
Bisheswore Prasad Koirala
Born: Bikram Sambat 1971Died: Bikram Sambat 2039Famous works: Dosshi Chasma, Sumnima, Modi Aain, Satru, etc.
IntroductionB.P. Koirala is among those few leaders of the world who have been successful in keeping a name in the world of politics as well as in literature. In Nepali literature B.P is the first writer to have introduced human psychology through literature. His works are filled with the state of the human mind in different situations. B. P's works have also explored the sexual psychology. His story collection "Doshi Chasma" is a classic example of how he has tried o explain the human mind in different situations. All of B.P Koirala's works have been written while he was in jail during different periods both in the Rana regime as well as the Panchayat regime.
Bisheswore Prasad Koirala
Born: Bikram Sambat 1971Died: Bikram Sambat 2039Famous works: Dosshi Chasma, Sumnima, Modi Aain, Satru, etc.
IntroductionB.P. Koirala is among those few leaders of the world who have been successful in keeping a name in the world of politics as well as in literature. In Nepali literature B.P is the first writer to have introduced human psychology through literature. His works are filled with the state of the human mind in different situations. B. P's works have also explored the sexual psychology. His story collection "Doshi Chasma" is a classic example of how he has tried o explain the human mind in different situations. All of B.P Koirala's works have been written while he was in jail during different periods both in the Rana regime as well as the Panchayat regime.
बालकृष्ण सम
बालकृष्ण सम -
Born: Bikram श्रम्बत१९५६
Died: Bikram Sambat 2038Playwright,
Essayist, Poet, NovelistFamous works: Mutu Ko Byatha, Mukunda Indira, Prahalad, Amarsingha etc।
IntroductionFrom marching in the grounds of Dehradun as a young Nepalese Army recruit sent there on training, to writing dramas, poems, and many classics, Bal Krishna Sama certainly covered a wide area in his life. Born in a rich aristocratic Rana family he shortened his family title of Shumsher Rana to "Sama" sick of the atrocities being committed by the Rana rulers against the uneducated Nepalese mass. Sama means equal and this was his way of showing the world that not only did he feel equal to his lesser fortunate Nepalese people but truly was so. But the better truth is that perhaps Bal Krishna Sama was never equal to us but always was and will be greater then us. His immense contribution to the Nepalese literature has earned him the name of William Shakespeare of Nepal. His classic dramas like "Mutu ko Byatha", and "Mukunda Indira" are loved by people from all over the country. He was honored with the prestigious Prithvi Pragya Puraskar.
Born: Bikram श्रम्बत१९५६
Died: Bikram Sambat 2038Playwright,
Essayist, Poet, NovelistFamous works: Mutu Ko Byatha, Mukunda Indira, Prahalad, Amarsingha etc।
IntroductionFrom marching in the grounds of Dehradun as a young Nepalese Army recruit sent there on training, to writing dramas, poems, and many classics, Bal Krishna Sama certainly covered a wide area in his life. Born in a rich aristocratic Rana family he shortened his family title of Shumsher Rana to "Sama" sick of the atrocities being committed by the Rana rulers against the uneducated Nepalese mass. Sama means equal and this was his way of showing the world that not only did he feel equal to his lesser fortunate Nepalese people but truly was so. But the better truth is that perhaps Bal Krishna Sama was never equal to us but always was and will be greater then us. His immense contribution to the Nepalese literature has earned him the name of William Shakespeare of Nepal. His classic dramas like "Mutu ko Byatha", and "Mukunda Indira" are loved by people from all over the country. He was honored with the prestigious Prithvi Pragya Puraskar.
लेखनाथ पौड्याल
लेखनाथ पौड्याल
Lekhnath Poudyal
Born: Bikram Sambat 1941Died: Bikram Sambat 2022Famous works: Pinjara Ko Suga, Ritubichar, Buddhibinod, Satyakali etc
IntroductionKavishiromani Lekhnath Poudyal will always be remembered for his numerous poems that entangle themselves with the Nepalese tradition, culture and religion. In his poems we find the heart of Nepal, the fine tunes of the village life, of the beauty of nature and of simplicity. His most renowned work perhaps is the poem "Pinjhara Ko Suga" in which he has symbolized the then Nepalese people as a parrot inside a cage and the Rana rulers as the jailers. This poem was so successful in making the people realize their situation that many times it was used as the tragic song of political heroes in jail.
Lekhnath Poudyal
Born: Bikram Sambat 1941Died: Bikram Sambat 2022Famous works: Pinjara Ko Suga, Ritubichar, Buddhibinod, Satyakali etc
IntroductionKavishiromani Lekhnath Poudyal will always be remembered for his numerous poems that entangle themselves with the Nepalese tradition, culture and religion. In his poems we find the heart of Nepal, the fine tunes of the village life, of the beauty of nature and of simplicity. His most renowned work perhaps is the poem "Pinjhara Ko Suga" in which he has symbolized the then Nepalese people as a parrot inside a cage and the Rana rulers as the jailers. This poem was so successful in making the people realize their situation that many times it was used as the tragic song of political heroes in jail.
भानुभक्त आचार्य
भानुभक्त आचार्य -Bhanubhakta Acharya
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Bhanubhakta Acharya
Born
1814Chundi Ramgha, Tanahu District, Nepal
Died
23 April 1616
Occupation
poet
Bhanubhakta Acharya (Nepali: भानुभक्त आचार्य) (1814-1868) was a Nepali poet who translated the Ramayana from Sanskrit to Nepali. He was born in 1814 in Chundi Ramgha in the district of Tanahu, and was educated at home by his grandfather, Shri Krishna Acharya. His father Dhananjaya Acharya was a government official who worked for General Amar Singh Thapa, Governor of Palpa in western Nepal.
Bhanubhakta is considered the first poet writing in Nepali language. Poets before him in Nepal usually wrote in Sanskrit. One of his writings is well known for its colorful, flowing praise of Kathmandu valley and its inhabitants.
घासी दरीद्र घरको तर बुध्दि कस्तोम भानुभक्त धनी भइकन आज यस्तो
He gives his life to cutting grass and earns little money,he hopes to make a well for his peopleso he will be remembered after death,this high thinking grass cutter lives in poverty,I have achieved nothing though I have much wealth.- Bhanubhakta
Bhanubhakta Acharya is a luminous star of Nepali literature. He was an outstanding poet, who dedicated his entire life to enriching Nepali literature. Perhaps Bhanubhakta is the only littérateur of Nepali literature whose literary reputation has been well established both at home and in several parts of India.
Bhanubhakta’s life was not a bed of roses. He did face several trials and tribulations in his life, but nothing could deter him from his mission to contribute to the Nepali literature. He remained active throughout his life to enrich it. We can learn a lot from his life.
Bhanubhakta, son of Dhananjaya Acharya, was born in Chundi Beshi of Ramgha in 1814. This village lies in the Tanahun district in Gandaki zone. A voracious reader, he was quite a handsome boy but very different from his friends. He was not interested in sports and preferred to be always alone. Nevertheless, he had immense love and interest in nature and he could communicate with it. Later on, when he began writing poetry, he was truly inspired by nature.
Bhanubhakta was a prolific writer. He had such creative ability that he could even turn general conversation into a melodious poem. This kind of talent is very rare in any human being but he had such ability right from childhood. He wrote many poems but, unfortunately, today we do not have all of this writings. In fact, we have lost most of his exclusive poems. It has been assumed that Bhanubhakta wrote a lot of poems between 1820 and 1846.
As a young poet, Bhanubhakta went to India once to buy books and to meet his old literary camaraderie. He spent a few months in Banaras and then returned to Kathmandu. When he arrival, he was overwhelmed by Kathmandu’s beauty. He was fascinated at seeing beautiful temples, neat and clean streets, exclusive handicrafts, big markets, crowds of people, beautiful houses and palaces etc.
The beauty of Kathmandu had captured the very heart and soul of the young poet. He at once decided to reside in Kathmandu to pursue a career in writing. One of his friends came out to help him who made an arrangement to stay in a room in the house of Dharmadutta, a famous astrologer at that time. He came in touch with many learned people of Kathmandu. They were all acquainted with the writings of each other and it directly, or indirectly, benefited Bhanubhakta.
While staying in Kathmandu, Bhanubhakta was informed of a lawsuit against him at his village. He had to get back to his village, Ramgha, as early as possible. It was only at his village where he learnt about the lawsuit.
His neighbour, Giridhari Bhat, had never liked Bhanubhakata or his poems from the very beginning. Giridhari was also a drunkard and gambler. On many occasions, Bhanubhakta had done his best to show Giridhari the right path and had tried to persuade him to stay away from such bad company and look after this wife and children. But Giridhari had not paid any attention to Bhanubhakta’s advice.
It was Giridhari, who had made a petition at the court demanding that he get his land back from Bhanubhakta. Giridhari said Bhanubhakta had taken his land by force. The poet talked to Giridhari and tried to reach a compromise with him. But Giridhari refused to make reconciliation. Then Bhanubhakta decided to face the charges before the court.
Bhanubhakta returned to Kathmandu and once again got down to his work. He had no job that could fetch him regular income in Kathmandu. His friends managed a job for him in the accounts department of Shri-3 commander-in-Chief General Krishna Bahadur Junga Rana in 1835. His new job fetched him a handsome salary that kept him afloat. Now, Bhanubhakta dedicated himself to writing poetry. Everything was all right when all of a sudden something went terribly wrong. Unfortunately, Bhanubhakta failed to submit official accounts in time. He was accused of embezzlement that put him in a prison for five months.
His every effort to prove himself unaccountable for the embezzlement of official money turned out to be in vain when he was finally incarcerated. In fact, Bhanubhakta’s reputation was tainted but still he was confident that one day he would be released with dignity and the real culprit would be caught.
Bhanubhakta wrote poems even in prison. One day he asked for a pen and a piece of paper and a guard brought them to him. He then wrote a poem to the Shri-3 Commander- in-Chief who called for his release from the prison.
Bhanubhakta wrote and compiled Ayodhyakanda, Kiskindha Kanda and Sunder Kanda when he was in prison. In the same year he had to perform Bartabandha of his son, Ramnath.
He wrote another letter to Rana, requesting him to allow him to do the Bartabandha of his son. This time he succeeded in convincing Rana and ordered for his release for one week so that he could perform his son’s Bartabandha. He performed the Bartabandha and then returned to Kathmandu to complete the remaining days in prison. During his stay in prison, he also wrote Youdha Kanda and Uttara Kanda, thus he completed the Ranayana in verse form. Bhanubhakta wrote Bhaktamala and Prashnotara thereafter. In 1836 Bhanubhakta wrote another book of verse called Badhusikchha.
Due to his very poor health, he was unable to write at all, so he called his son to write the translation for him. Bhanubhakta dictated, and Ramnath wrote down, what his father told him; finally the translated work was finished. Bhanubhakta died in 1868.
If we look into Bhanubhakta’s writings, we find that he had made a careful choice of words while writing poems, which are simple, lucid, and easy to understand.
Bhanubhakta is honored with the title Aadi Kavi (the first poet), who has occupied an outstanding place in the Nepali literature no other littérateurs have ever attained.
Lively young women with flowers in their hair walk about me with their friends. They walk in dreams that are all their own in this garden-like city that the gods have built.
The rich in this place are uncountable, each person's mind is filled with joy. Kathmandu is an ocean of happiness, this may be the golden city that the demons once built.
Some places like Lhasa, London, or China, some dark alleys like those of Delhi, some places that rival mighty cities of India are in this city that light has filled.
Swords, hatchets, knives, and khukuris, decorated by pistols and even rifles, brave and strong men fill all its streets. Could another place like Kathmandu exist?
There is no anger, deceit, or falsity, there is no limit to dharma and nobility, the Lord of Animals protects this city, this is the land of God Shiva, the land of immortality.
After so many days I have seen the Balaju water gardens again and I write that underneath earthly skies this is a Heaven. All around me are birds that sit or swing upon vines, maybe with soft voices they intend to steal my mind.
If I can stay here and make many verses what better thing or pleasure could I ever wish? If there were a beautiful maiden to dance before me, Lord Indra's paradise I would never miss.
From the fifth to the fifteenth century AD, the Khas civilization flourished from its roots in what is now far-west Nepal. Historical documents show that west Nepal, south-west Tibet, and Kumaon and Garhwal of India were united and the Khas language had great influence in these regions during the time of that civilization's rise. After the fall of the Khas Empire, its language, which evolved into present day Nepali, was considered bastardized and limited to speech. Sanskrit dominated most of the written texts of South Asia and its influence was particularly strong in Nepal.
Brahmins were the teachers, scholars, and priests of the society by virtue of their caste. Their education was Sanskrit oriented since most religious texts of the Hindu religion were in that language. Bhanubhakta Acharya, born to a Brahmin family in 1814 in Tanahu, received an excellent education with a strong leaning towards religion at home from his grandfather. He led an unremarkable life until he met a grass cutter who wanted to give something to the society so that he could be remembered after death. Bhanubhakta was young, and the grass cutter's words inspired him to write these words:
He gives his life to cutting grass and earns little money, he hopes to make a well for his people so he will be remembered after death, this high thinking grass cutter lives in poverty, I have achieved nothing though I have much wealth.
I have neither made rest houses nor a well, all my riches are inside my house. This grass cutter has opened my eyes today, my life is worthless if the memory of my existence fades away.
The grass cutter's wish to be remembered has been fulfilled: he is more romanticized than Adikabi Bhanubhakta, considered the first poet to write in the Khas, or now the Nepali language. While there were other verses written in the Khas language before Bhanubhakta's time, some of them were hard to identify as poetry - the quality is sketchy; many of the writers disappeared due lack of a forum where they could foster their talents (sadly the audience was just not there); many wrote poetry that was too heavily Sanskritized. Bhanubhakta was definitely "the" writer who gained the acceptance of a wide range of people and his creations played a key role in popularizing the written form of the Khas language.
The people of the first poet's time strongly believed that building and renovating temples, shrines, rest houses and taps were acts of dharma. Kings honored their gods with pagoda structures decorated with the best wood, stone, and metal artwork. Every artisan created his piece so it would send a message of goodwill to the palace of Indra, the King of Amarawati, which many considered Heaven. The poor and the rich all tried to give what they could afford to ensure a good afterlife.
Bhanubhakta's contribution was unique. Children who received an education at the time began their studies with light epics like the Ramayan and graduated to the more complex Upanishads and Vedas in his time. Ram's heroic exploits were highly impressive to Bhanubhakta, so he decided to make the deity more accessible to the people who spoke Khas. (Since the social order did not encourage literacy, most country people did not understand anything when epics were read out to them in Sanskrit.)
When completed, his translation of the Ramayan was so lyrical that it was more like a song than a poem. However, his creation was not published and he was to die without receiving credit for his contribution. It was later in 1887 that Moti Ram Bhatta found his manuscript and printed it in Benaras, India, where Bhatta published, wrote critiques, and shared his gazal songs with others. Though priests found a rapt audience when they explained what they had been reading, they could not compete with the pleasant flow of Bhanubhakta's translation. Soon he and his book became household words.
Bhanubhakta did not study Western literature - the West must have been a land of fables for him. The closest city in India was several weeks' walk away, and there was a huge distinction between those who had been to Kathmandu and those who had not. (When Bhanubhakta first visited Kathmandu, he called it the City of Immortality and compared it to the legendary cities of the gods and demons.) All his ideas and experiences were derived from his native land. This lent such a strong Nepali flavor to his writing that few poets have been able to equal his simple creations in terms of content: a sense of religion, a sense of simplicity, and the warmth of his country are the strongest features of his poetry. Those who read the first lines of the Bhanubhakta Ramayan can clearly feel Nepal in them.
Narad sage went to the Land of Truth one day, wanting to bring back something good for the creation. Brahma the Creator was there and the sage sat at his feet and pleased him with devotion.
The themes which Bhanubhakta wrote about were uncomplicated. Once he went to visit a friend and not only discovered that his friend was on a journey, but that his wife was extremely rude to wayfarers. Guests and wayfarers were never treated casually by the people of his time. Houses were few and far between and if anyone refused to shelter a traveler, the traveler might have to walk several miles before finding another resting place. On top of this, there were many stories of gods who came in the guise of humans seeking shelter and judged the homeowners by their conduct. Bhanubhakta was shocked by her attitude and wrote:
The wife of Gajagharsoti is a source of fortunes that are ill She has taken leave from us all and is on the way to Hell.
As said before, the credit of discovering Bhanubhakta goes to Motiram Bhatta. Bhatta took pains to collect the miscellaneous works of Bhanubhakta and published a collection. He also wrote the poet's biography. The search for Bhanubhakta's works must have been frustrating. He did not write many poems, or few survived if he did. His works appear in fragments that are neither organized nor titled. He concentrated his efforts on the Ramayan, and most of his short poems deal with events which he felt profoundly about or they sing the praises of his gods.
I believe that Bhanubhakta wrote two masterpieces in his life. One, obviously, is the Bhanubhaktey Ramayan and the other is a letter he wrote in verse form to the prime minister while in prison. Some funds had been embezzled while Bhanubhakta worked for the local government. He misunderstood the situation, signed some papers, was made a scapegoat, and put into prison. His health became bad, he was given false hopes of being set free, and for a long time his case was not even heard. So he wrote a petition to the all-powerful prime minister requesting his freedom. The Nepalese language is always respectful; even today most letters begin with, "I humbly request…." Bhanubhakta's petition made fun of his own situation and convinced the ruler of his innocence.
Everyday I see kind authorities and they get rid of my worries. I am at peace and at night I watch dances for free. I do what my friends - mosquitoes, fleas, and bedbugs - say: the mosquitoes sing and the ticks dance, I watch their play.
I was jobless, wealth-less, my hard-earned food came from the spade, I served those people so everyone would notice me and give me respect. Without wavering I served and they were pleased and they gave overflowing attention that is never, ever, taken away.
I am forty, I have a son who is eight years old. The time for celebrating his manhood-ceremony is close. I am rotting inside these four walls, so what can I do, my Lord? How can I complete the ceremony in this darkness-filled world.
The secret of success should be given by the father, the lessons of life should be given by the mother, my child has yet to study the Vedas and serve his teacher, therefore to you, my Owner, I repeat my prayer.
Even while a great ruler like you own this earth, a Brahmin's rituals of manhood are being delayed. Whose feet do I have to place my sorrow at except yours? Please take pity on me and decide my case for better or worse.
My body is weak, it is made of grain and water. How shall I say what has befallen me here? I have suffered much sorrow, my body grows heavy, and I have been ill for many days.
I was imprisoned for a long time at Kumarichowk, illness came upon me there and after much trouble I went home. When I became well they brought me here, now you, my Owner, you are my only hope.
Whatever I explained to the authorities in writing is true. But others' answers and written proofs, I am told, have proved wrong all that I have said. I told them I would pay their fines a thousand-fold.
But they say they have signatures on papers and letters, they say their witnesses have many more tales. I said I would not plead, I would rather be false, I will say anything that gets me outside these walls.
I have no wish to spend the rest of my life in this quarrel. I have no wish to become a millionaire and fill my house with treasures. Days pass by uselessly and I cannot comfort myself if you would decide my case it would be a great help.
I have talked with the warden and he does not speak. Even if he does, his: "tomorrow, tomorrow," sounds like a joke. What are these tomorrows? It would be better to know I won't be freed. Many tomorrows passed. Please fill this empty bag of mine, I beg.
Bhanubhakta not only won his freedom with his poem, but was given a bag of money as well. So passed the most dangerous and exciting time of his life. He died in 1868 a simple man who did not know that he would be among the most revered creators of Nepal. Today Bhanubhakta is called Adikabi, the first poet of Nepal. Perhaps, it is only he and Laxmi Prasad Devkota that have become literary gods in this country. The only difference between the two is that Devkota's works continue to enjoy as much celebrity as the great poet himself while Bhanubhakta's fame tends to overshadow his writings. The eulogy that Devkota wrote to Bhanubhakta Acharya a century later follows.
The Grass Cutter by Laxmi Prasad Devkota
A tired young man, his head on a pillow of rock, sleeps underneath a tree. A grass cutter sharpens his blade near him leisurely. A sweet song of the forest steals into a gentle dream. A heart flies towards Heaven from the clear world of the living.
Wakening, the bright youth asks, "What are you doing grass cutter?" He replies smiling, "Well, we all will go our way, every person alone. There is no one in my heart for whom to tire my fingers. So I sell this grass and collect money to build a rest house and a tap for my people. If we do not sow, how will anything grow? And how long will we play with toys?
The sickle dances and the grass cutter continues, halting, collecting moments as if they are bright jewels. "This forest belongs to the gods and this is a ripe field to be cut. I reap my fruit and pay rent to the earth. This life is two days of sun and shade, so I give to the gods the rest house and the watering place."
Magnetized, the youth stares at him. It is as if lightning flashed. Leaves rustle and forest birds fly into the darkness of the trees. "Oh", from somewhere a thin sound, "The worth of this grass cutter's life."
The person who slept in the forest is shaken awake, he is shaken awake. His eyes are moist, his breasts rise and fall, two tear drops fall upon the rock. The tear drops from a caring heart make the forest's colors strange and writing on the stone like pure waves sing beautifully like the birds of the forest, the home, and of the cage.
Surroundings drink the elixir of immortality and the
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Bhanubhakta Acharya
Born
1814Chundi Ramgha, Tanahu District, Nepal
Died
23 April 1616
Occupation
poet
Bhanubhakta Acharya (Nepali: भानुभक्त आचार्य) (1814-1868) was a Nepali poet who translated the Ramayana from Sanskrit to Nepali. He was born in 1814 in Chundi Ramgha in the district of Tanahu, and was educated at home by his grandfather, Shri Krishna Acharya. His father Dhananjaya Acharya was a government official who worked for General Amar Singh Thapa, Governor of Palpa in western Nepal.
Bhanubhakta is considered the first poet writing in Nepali language. Poets before him in Nepal usually wrote in Sanskrit. One of his writings is well known for its colorful, flowing praise of Kathmandu valley and its inhabitants.
घासी दरीद्र घरको तर बुध्दि कस्तोम भानुभक्त धनी भइकन आज यस्तो
He gives his life to cutting grass and earns little money,he hopes to make a well for his peopleso he will be remembered after death,this high thinking grass cutter lives in poverty,I have achieved nothing though I have much wealth.- Bhanubhakta
Bhanubhakta Acharya is a luminous star of Nepali literature. He was an outstanding poet, who dedicated his entire life to enriching Nepali literature. Perhaps Bhanubhakta is the only littérateur of Nepali literature whose literary reputation has been well established both at home and in several parts of India.
Bhanubhakta’s life was not a bed of roses. He did face several trials and tribulations in his life, but nothing could deter him from his mission to contribute to the Nepali literature. He remained active throughout his life to enrich it. We can learn a lot from his life.
Bhanubhakta, son of Dhananjaya Acharya, was born in Chundi Beshi of Ramgha in 1814. This village lies in the Tanahun district in Gandaki zone. A voracious reader, he was quite a handsome boy but very different from his friends. He was not interested in sports and preferred to be always alone. Nevertheless, he had immense love and interest in nature and he could communicate with it. Later on, when he began writing poetry, he was truly inspired by nature.
Bhanubhakta was a prolific writer. He had such creative ability that he could even turn general conversation into a melodious poem. This kind of talent is very rare in any human being but he had such ability right from childhood. He wrote many poems but, unfortunately, today we do not have all of this writings. In fact, we have lost most of his exclusive poems. It has been assumed that Bhanubhakta wrote a lot of poems between 1820 and 1846.
As a young poet, Bhanubhakta went to India once to buy books and to meet his old literary camaraderie. He spent a few months in Banaras and then returned to Kathmandu. When he arrival, he was overwhelmed by Kathmandu’s beauty. He was fascinated at seeing beautiful temples, neat and clean streets, exclusive handicrafts, big markets, crowds of people, beautiful houses and palaces etc.
The beauty of Kathmandu had captured the very heart and soul of the young poet. He at once decided to reside in Kathmandu to pursue a career in writing. One of his friends came out to help him who made an arrangement to stay in a room in the house of Dharmadutta, a famous astrologer at that time. He came in touch with many learned people of Kathmandu. They were all acquainted with the writings of each other and it directly, or indirectly, benefited Bhanubhakta.
While staying in Kathmandu, Bhanubhakta was informed of a lawsuit against him at his village. He had to get back to his village, Ramgha, as early as possible. It was only at his village where he learnt about the lawsuit.
His neighbour, Giridhari Bhat, had never liked Bhanubhakata or his poems from the very beginning. Giridhari was also a drunkard and gambler. On many occasions, Bhanubhakta had done his best to show Giridhari the right path and had tried to persuade him to stay away from such bad company and look after this wife and children. But Giridhari had not paid any attention to Bhanubhakta’s advice.
It was Giridhari, who had made a petition at the court demanding that he get his land back from Bhanubhakta. Giridhari said Bhanubhakta had taken his land by force. The poet talked to Giridhari and tried to reach a compromise with him. But Giridhari refused to make reconciliation. Then Bhanubhakta decided to face the charges before the court.
Bhanubhakta returned to Kathmandu and once again got down to his work. He had no job that could fetch him regular income in Kathmandu. His friends managed a job for him in the accounts department of Shri-3 commander-in-Chief General Krishna Bahadur Junga Rana in 1835. His new job fetched him a handsome salary that kept him afloat. Now, Bhanubhakta dedicated himself to writing poetry. Everything was all right when all of a sudden something went terribly wrong. Unfortunately, Bhanubhakta failed to submit official accounts in time. He was accused of embezzlement that put him in a prison for five months.
His every effort to prove himself unaccountable for the embezzlement of official money turned out to be in vain when he was finally incarcerated. In fact, Bhanubhakta’s reputation was tainted but still he was confident that one day he would be released with dignity and the real culprit would be caught.
Bhanubhakta wrote poems even in prison. One day he asked for a pen and a piece of paper and a guard brought them to him. He then wrote a poem to the Shri-3 Commander- in-Chief who called for his release from the prison.
Bhanubhakta wrote and compiled Ayodhyakanda, Kiskindha Kanda and Sunder Kanda when he was in prison. In the same year he had to perform Bartabandha of his son, Ramnath.
He wrote another letter to Rana, requesting him to allow him to do the Bartabandha of his son. This time he succeeded in convincing Rana and ordered for his release for one week so that he could perform his son’s Bartabandha. He performed the Bartabandha and then returned to Kathmandu to complete the remaining days in prison. During his stay in prison, he also wrote Youdha Kanda and Uttara Kanda, thus he completed the Ranayana in verse form. Bhanubhakta wrote Bhaktamala and Prashnotara thereafter. In 1836 Bhanubhakta wrote another book of verse called Badhusikchha.
Due to his very poor health, he was unable to write at all, so he called his son to write the translation for him. Bhanubhakta dictated, and Ramnath wrote down, what his father told him; finally the translated work was finished. Bhanubhakta died in 1868.
If we look into Bhanubhakta’s writings, we find that he had made a careful choice of words while writing poems, which are simple, lucid, and easy to understand.
Bhanubhakta is honored with the title Aadi Kavi (the first poet), who has occupied an outstanding place in the Nepali literature no other littérateurs have ever attained.
Lively young women with flowers in their hair walk about me with their friends. They walk in dreams that are all their own in this garden-like city that the gods have built.
The rich in this place are uncountable, each person's mind is filled with joy. Kathmandu is an ocean of happiness, this may be the golden city that the demons once built.
Some places like Lhasa, London, or China, some dark alleys like those of Delhi, some places that rival mighty cities of India are in this city that light has filled.
Swords, hatchets, knives, and khukuris, decorated by pistols and even rifles, brave and strong men fill all its streets. Could another place like Kathmandu exist?
There is no anger, deceit, or falsity, there is no limit to dharma and nobility, the Lord of Animals protects this city, this is the land of God Shiva, the land of immortality.
After so many days I have seen the Balaju water gardens again and I write that underneath earthly skies this is a Heaven. All around me are birds that sit or swing upon vines, maybe with soft voices they intend to steal my mind.
If I can stay here and make many verses what better thing or pleasure could I ever wish? If there were a beautiful maiden to dance before me, Lord Indra's paradise I would never miss.
From the fifth to the fifteenth century AD, the Khas civilization flourished from its roots in what is now far-west Nepal. Historical documents show that west Nepal, south-west Tibet, and Kumaon and Garhwal of India were united and the Khas language had great influence in these regions during the time of that civilization's rise. After the fall of the Khas Empire, its language, which evolved into present day Nepali, was considered bastardized and limited to speech. Sanskrit dominated most of the written texts of South Asia and its influence was particularly strong in Nepal.
Brahmins were the teachers, scholars, and priests of the society by virtue of their caste. Their education was Sanskrit oriented since most religious texts of the Hindu religion were in that language. Bhanubhakta Acharya, born to a Brahmin family in 1814 in Tanahu, received an excellent education with a strong leaning towards religion at home from his grandfather. He led an unremarkable life until he met a grass cutter who wanted to give something to the society so that he could be remembered after death. Bhanubhakta was young, and the grass cutter's words inspired him to write these words:
He gives his life to cutting grass and earns little money, he hopes to make a well for his people so he will be remembered after death, this high thinking grass cutter lives in poverty, I have achieved nothing though I have much wealth.
I have neither made rest houses nor a well, all my riches are inside my house. This grass cutter has opened my eyes today, my life is worthless if the memory of my existence fades away.
The grass cutter's wish to be remembered has been fulfilled: he is more romanticized than Adikabi Bhanubhakta, considered the first poet to write in the Khas, or now the Nepali language. While there were other verses written in the Khas language before Bhanubhakta's time, some of them were hard to identify as poetry - the quality is sketchy; many of the writers disappeared due lack of a forum where they could foster their talents (sadly the audience was just not there); many wrote poetry that was too heavily Sanskritized. Bhanubhakta was definitely "the" writer who gained the acceptance of a wide range of people and his creations played a key role in popularizing the written form of the Khas language.
The people of the first poet's time strongly believed that building and renovating temples, shrines, rest houses and taps were acts of dharma. Kings honored their gods with pagoda structures decorated with the best wood, stone, and metal artwork. Every artisan created his piece so it would send a message of goodwill to the palace of Indra, the King of Amarawati, which many considered Heaven. The poor and the rich all tried to give what they could afford to ensure a good afterlife.
Bhanubhakta's contribution was unique. Children who received an education at the time began their studies with light epics like the Ramayan and graduated to the more complex Upanishads and Vedas in his time. Ram's heroic exploits were highly impressive to Bhanubhakta, so he decided to make the deity more accessible to the people who spoke Khas. (Since the social order did not encourage literacy, most country people did not understand anything when epics were read out to them in Sanskrit.)
When completed, his translation of the Ramayan was so lyrical that it was more like a song than a poem. However, his creation was not published and he was to die without receiving credit for his contribution. It was later in 1887 that Moti Ram Bhatta found his manuscript and printed it in Benaras, India, where Bhatta published, wrote critiques, and shared his gazal songs with others. Though priests found a rapt audience when they explained what they had been reading, they could not compete with the pleasant flow of Bhanubhakta's translation. Soon he and his book became household words.
Bhanubhakta did not study Western literature - the West must have been a land of fables for him. The closest city in India was several weeks' walk away, and there was a huge distinction between those who had been to Kathmandu and those who had not. (When Bhanubhakta first visited Kathmandu, he called it the City of Immortality and compared it to the legendary cities of the gods and demons.) All his ideas and experiences were derived from his native land. This lent such a strong Nepali flavor to his writing that few poets have been able to equal his simple creations in terms of content: a sense of religion, a sense of simplicity, and the warmth of his country are the strongest features of his poetry. Those who read the first lines of the Bhanubhakta Ramayan can clearly feel Nepal in them.
Narad sage went to the Land of Truth one day, wanting to bring back something good for the creation. Brahma the Creator was there and the sage sat at his feet and pleased him with devotion.
The themes which Bhanubhakta wrote about were uncomplicated. Once he went to visit a friend and not only discovered that his friend was on a journey, but that his wife was extremely rude to wayfarers. Guests and wayfarers were never treated casually by the people of his time. Houses were few and far between and if anyone refused to shelter a traveler, the traveler might have to walk several miles before finding another resting place. On top of this, there were many stories of gods who came in the guise of humans seeking shelter and judged the homeowners by their conduct. Bhanubhakta was shocked by her attitude and wrote:
The wife of Gajagharsoti is a source of fortunes that are ill She has taken leave from us all and is on the way to Hell.
As said before, the credit of discovering Bhanubhakta goes to Motiram Bhatta. Bhatta took pains to collect the miscellaneous works of Bhanubhakta and published a collection. He also wrote the poet's biography. The search for Bhanubhakta's works must have been frustrating. He did not write many poems, or few survived if he did. His works appear in fragments that are neither organized nor titled. He concentrated his efforts on the Ramayan, and most of his short poems deal with events which he felt profoundly about or they sing the praises of his gods.
I believe that Bhanubhakta wrote two masterpieces in his life. One, obviously, is the Bhanubhaktey Ramayan and the other is a letter he wrote in verse form to the prime minister while in prison. Some funds had been embezzled while Bhanubhakta worked for the local government. He misunderstood the situation, signed some papers, was made a scapegoat, and put into prison. His health became bad, he was given false hopes of being set free, and for a long time his case was not even heard. So he wrote a petition to the all-powerful prime minister requesting his freedom. The Nepalese language is always respectful; even today most letters begin with, "I humbly request…." Bhanubhakta's petition made fun of his own situation and convinced the ruler of his innocence.
Everyday I see kind authorities and they get rid of my worries. I am at peace and at night I watch dances for free. I do what my friends - mosquitoes, fleas, and bedbugs - say: the mosquitoes sing and the ticks dance, I watch their play.
I was jobless, wealth-less, my hard-earned food came from the spade, I served those people so everyone would notice me and give me respect. Without wavering I served and they were pleased and they gave overflowing attention that is never, ever, taken away.
I am forty, I have a son who is eight years old. The time for celebrating his manhood-ceremony is close. I am rotting inside these four walls, so what can I do, my Lord? How can I complete the ceremony in this darkness-filled world.
The secret of success should be given by the father, the lessons of life should be given by the mother, my child has yet to study the Vedas and serve his teacher, therefore to you, my Owner, I repeat my prayer.
Even while a great ruler like you own this earth, a Brahmin's rituals of manhood are being delayed. Whose feet do I have to place my sorrow at except yours? Please take pity on me and decide my case for better or worse.
My body is weak, it is made of grain and water. How shall I say what has befallen me here? I have suffered much sorrow, my body grows heavy, and I have been ill for many days.
I was imprisoned for a long time at Kumarichowk, illness came upon me there and after much trouble I went home. When I became well they brought me here, now you, my Owner, you are my only hope.
Whatever I explained to the authorities in writing is true. But others' answers and written proofs, I am told, have proved wrong all that I have said. I told them I would pay their fines a thousand-fold.
But they say they have signatures on papers and letters, they say their witnesses have many more tales. I said I would not plead, I would rather be false, I will say anything that gets me outside these walls.
I have no wish to spend the rest of my life in this quarrel. I have no wish to become a millionaire and fill my house with treasures. Days pass by uselessly and I cannot comfort myself if you would decide my case it would be a great help.
I have talked with the warden and he does not speak. Even if he does, his: "tomorrow, tomorrow," sounds like a joke. What are these tomorrows? It would be better to know I won't be freed. Many tomorrows passed. Please fill this empty bag of mine, I beg.
Bhanubhakta not only won his freedom with his poem, but was given a bag of money as well. So passed the most dangerous and exciting time of his life. He died in 1868 a simple man who did not know that he would be among the most revered creators of Nepal. Today Bhanubhakta is called Adikabi, the first poet of Nepal. Perhaps, it is only he and Laxmi Prasad Devkota that have become literary gods in this country. The only difference between the two is that Devkota's works continue to enjoy as much celebrity as the great poet himself while Bhanubhakta's fame tends to overshadow his writings. The eulogy that Devkota wrote to Bhanubhakta Acharya a century later follows.
The Grass Cutter by Laxmi Prasad Devkota
A tired young man, his head on a pillow of rock, sleeps underneath a tree. A grass cutter sharpens his blade near him leisurely. A sweet song of the forest steals into a gentle dream. A heart flies towards Heaven from the clear world of the living.
Wakening, the bright youth asks, "What are you doing grass cutter?" He replies smiling, "Well, we all will go our way, every person alone. There is no one in my heart for whom to tire my fingers. So I sell this grass and collect money to build a rest house and a tap for my people. If we do not sow, how will anything grow? And how long will we play with toys?
The sickle dances and the grass cutter continues, halting, collecting moments as if they are bright jewels. "This forest belongs to the gods and this is a ripe field to be cut. I reap my fruit and pay rent to the earth. This life is two days of sun and shade, so I give to the gods the rest house and the watering place."
Magnetized, the youth stares at him. It is as if lightning flashed. Leaves rustle and forest birds fly into the darkness of the trees. "Oh", from somewhere a thin sound, "The worth of this grass cutter's life."
The person who slept in the forest is shaken awake, he is shaken awake. His eyes are moist, his breasts rise and fall, two tear drops fall upon the rock. The tear drops from a caring heart make the forest's colors strange and writing on the stone like pure waves sing beautifully like the birds of the forest, the home, and of the cage.
Surroundings drink the elixir of immortality and the
लक्ष्मी प्रसाद देवकोटा
Laxmi Prasad Devkota
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Laxmi Prasad Devkota
Born
1909 Kathmandu, Nepal
Died
1959 Nepal
Occupation
Poet and Scholar
Nationality
Nepalese
Laxmi Prasad Devkota (1909 – 1959), was a Nepali poet. He is arguably the best writer in the Nepali Language. He has written great works in the Nepalese Language. He is best known for the poem "Muna Madan."
Contents[hide]
1 Early life
2 Family life
3 Career
4 Events
5 References
6 External links
//
[edit] Early life
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Laxmi Prasad Devkota
Born
1909 Kathmandu, Nepal
Died
1959 Nepal
Occupation
Poet and Scholar
Nationality
Nepalese
Laxmi Prasad Devkota (1909 – 1959), was a Nepali poet. He is arguably the best writer in the Nepali Language. He has written great works in the Nepalese Language. He is best known for the poem "Muna Madan."
Contents[hide]
1 Early life
2 Family life
3 Career
4 Events
5 References
6 External links
//
[edit] Early life
Sunday, October 26, 2008
न्युयोर्कबासीहरुले संझिए महाकविलाई
न्युयोर्कबासीहरुले संझिए महाकविलाई
न्युयोर्क, अक्टोबर २६
अन्तर्राष्ट्रिय नेपाली साहित्य समाज, न्यूयोर्क च्याप्टरले अक्टोबर २५, २००८ शनिवारका दिन न्युयोर्कमा सयौं देवकोटा जयन्ती तथा प्रतियोगितात्मक कविता गोष्ठिको आयोजना गरी मनाएको न्युयोर्क च्यापटरले प्रेस विज्ञप्तिमार्फत जनाएको छ ।
कार्यक्रमको प्रमुख अतिथिमा सयुक्त राष्ट्र संघका लागि नेपालका स्थायी प्रतिनिधि मधुरमण आचार्य रहनु भएको थियो । कार्यक्रममा अ.ने.सा.स. बोष्टन च्याप्टरकी अध्यक्ष तथा केन्द्रीय उपाध्यक्ष भारती गौतमको समेत सहभागीता रहेको थियो ।
कार्यक्रममा उपस्थित सबैलाई न्युयोर्क च्याप्टरकी अध्यक्ष गीता खत्रीले स्वागत गर्दै अन्तर्राष्ट्रिय नेपाली साहित्य समाजको उद्देश्यबारे बताउनुभएको थियो ।
कार्यक्रममा प्रतियोगी र अप्रतियोगी दुबै थरीका कविता बाचन भएका थिए । कार्यक्रमको प्रथम चरणमा बाल कविका कविताहरु ब्ााचन गरिएका थिए । कवि तथा कवयित्रिहरु क्रमशस् बिश्रान्ति वाग्ले, अनिसा रायमाझी, अद्रित खत्री, यशस्वी रिजाल, प्रज्ञा सापकोटा, ऐश्वर्या शर्मा, अनुपमा सापकोटा, हिमांशु कुवर, आस्था दर्शन के.सी. र शकीरा सुवेदी हुनुहुन्थ्यो । प्रथम, द्धितीय र तृतीय पुरस्कार पाउनेमा क्रमशः अनुपमा सापकोटा, अनिशा रायमाझी र प्रज्ञा सापकोटा रहेका थिए ।
कार्यक्रमको दोस्रो चरणमा विगत एक दशकदेखि न्यृ्योर्कमा बसेर नेपाली समुदायलाई हरतरहले सहयोग गर्दै आउनु समाज सेवी तथा कलाकार शैलेश श्रेष्ठलाई अन्तर्राष्ट्रिय नेपाली साहित्य समाज, न्यृ्योर्क च्याप्टरको तर्फबाट कदर पत्र प्रदान गरिएको थियो । उक्त अवसरमा सम्मानित श्रेष्ठले समेत आफ्ना विचारहरु राख्नुभएको थियो । कवि गीतकार विनोद रोकाले शैलेश श्रेष्ठको देनमाथि चर्चा गर्नु भएको थियो ।
तेश्रो चरणमा कवयित्री, गितकार तथा उपन्यासकार उन्नती बोहोराको अंग्रजी उपान्यास र गीति अल्बम आशक्तिको बिमोचन कार्यक्रमका प्रमुख अतिथि मधुरमण आचार्यले गर्नु भएको थियो । संगीतकार शम्भृजीत बास्कोटाले गीति अलबमको बारेमा चर्चा गर्नु भयो भने आफ्नो उपन्यास र गीति अलबमको बारेमा उपन्यासकार तथा गितकार उन्नती बोहोराले आप\mना भनाई राख्नु हुदै कविता पनि बाचन गर्नु भएको थियो ।
चोथौ चरणमा बयस्क कवि तथा कवयित्रीहरुले आ आफ्नो कविता बाचन गरेका थिए । कवि, कवयित्रीहरुमा विशाल विक्रम शाह, मणि बाङ्गदेल, गीता खत्री, कमला प्रर्साई, पुनम काफ्ले, निलम निहारिका कार्की, नगेन्द्र इङ्गनाम आठराइली, तीर्थ राज वाग्ले, प्रदीप थापा, सन्तोष थपलिया, ज्योती पौडेल, सीता खरेल, शिशिर भट्ट, रामचन्द्र थापा, विजय थापा, परिता राजभण्डारी, विनोद रोका, मुना बेलबासे, सहदेव पौडेल, र भारती गौतम हुनुहुन्थ्यो । धेरैजसो कविता अप्रतियोगी थिए । प्रथम विजेता मणि बाङ्गदेलको कलम भयो भने दोश्रा र तेश्रा क्रमश सन्तोष थपलियाको कविता र रामचन्द्र थापाको मेरो देश नै पुरस्कार हो ले जित्न सफल भयो । प्रतियोगितात्मक कविताको निर्णायक मण्डलमा मधुवन पौडेल, उन्नती बोहोरा, शीला र पुनम काफ्ले रहनु भएको थियो । कार्यक्रम संचालन निलम निकारीका काकी, सीता खरेल र कवयित्री परिता राजभण्डारीले गर्नु भएको थियो ।
अन्तमा उपस्थित प्रमुख अतिथि तथा विशिष्ट पाहुनाहरुलाई अ.ने.सा.स न्यृ्योर्क च्याप्टरकी उपाध्यक्ष गीतकार तथा कवयित्री ज्याति पौडेलले धन्यवाद ज्ञापन गर्नु भएको थियो ।
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साभार: नेपालीपोष्ट
न्युयोर्क, अक्टोबर २६
अन्तर्राष्ट्रिय नेपाली साहित्य समाज, न्यूयोर्क च्याप्टरले अक्टोबर २५, २००८ शनिवारका दिन न्युयोर्कमा सयौं देवकोटा जयन्ती तथा प्रतियोगितात्मक कविता गोष्ठिको आयोजना गरी मनाएको न्युयोर्क च्यापटरले प्रेस विज्ञप्तिमार्फत जनाएको छ ।
कार्यक्रमको प्रमुख अतिथिमा सयुक्त राष्ट्र संघका लागि नेपालका स्थायी प्रतिनिधि मधुरमण आचार्य रहनु भएको थियो । कार्यक्रममा अ.ने.सा.स. बोष्टन च्याप्टरकी अध्यक्ष तथा केन्द्रीय उपाध्यक्ष भारती गौतमको समेत सहभागीता रहेको थियो ।
कार्यक्रममा उपस्थित सबैलाई न्युयोर्क च्याप्टरकी अध्यक्ष गीता खत्रीले स्वागत गर्दै अन्तर्राष्ट्रिय नेपाली साहित्य समाजको उद्देश्यबारे बताउनुभएको थियो ।
कार्यक्रममा प्रतियोगी र अप्रतियोगी दुबै थरीका कविता बाचन भएका थिए । कार्यक्रमको प्रथम चरणमा बाल कविका कविताहरु ब्ााचन गरिएका थिए । कवि तथा कवयित्रिहरु क्रमशस् बिश्रान्ति वाग्ले, अनिसा रायमाझी, अद्रित खत्री, यशस्वी रिजाल, प्रज्ञा सापकोटा, ऐश्वर्या शर्मा, अनुपमा सापकोटा, हिमांशु कुवर, आस्था दर्शन के.सी. र शकीरा सुवेदी हुनुहुन्थ्यो । प्रथम, द्धितीय र तृतीय पुरस्कार पाउनेमा क्रमशः अनुपमा सापकोटा, अनिशा रायमाझी र प्रज्ञा सापकोटा रहेका थिए ।
कार्यक्रमको दोस्रो चरणमा विगत एक दशकदेखि न्यृ्योर्कमा बसेर नेपाली समुदायलाई हरतरहले सहयोग गर्दै आउनु समाज सेवी तथा कलाकार शैलेश श्रेष्ठलाई अन्तर्राष्ट्रिय नेपाली साहित्य समाज, न्यृ्योर्क च्याप्टरको तर्फबाट कदर पत्र प्रदान गरिएको थियो । उक्त अवसरमा सम्मानित श्रेष्ठले समेत आफ्ना विचारहरु राख्नुभएको थियो । कवि गीतकार विनोद रोकाले शैलेश श्रेष्ठको देनमाथि चर्चा गर्नु भएको थियो ।
तेश्रो चरणमा कवयित्री, गितकार तथा उपन्यासकार उन्नती बोहोराको अंग्रजी उपान्यास र गीति अल्बम आशक्तिको बिमोचन कार्यक्रमका प्रमुख अतिथि मधुरमण आचार्यले गर्नु भएको थियो । संगीतकार शम्भृजीत बास्कोटाले गीति अलबमको बारेमा चर्चा गर्नु भयो भने आफ्नो उपन्यास र गीति अलबमको बारेमा उपन्यासकार तथा गितकार उन्नती बोहोराले आप\mना भनाई राख्नु हुदै कविता पनि बाचन गर्नु भएको थियो ।
चोथौ चरणमा बयस्क कवि तथा कवयित्रीहरुले आ आफ्नो कविता बाचन गरेका थिए । कवि, कवयित्रीहरुमा विशाल विक्रम शाह, मणि बाङ्गदेल, गीता खत्री, कमला प्रर्साई, पुनम काफ्ले, निलम निहारिका कार्की, नगेन्द्र इङ्गनाम आठराइली, तीर्थ राज वाग्ले, प्रदीप थापा, सन्तोष थपलिया, ज्योती पौडेल, सीता खरेल, शिशिर भट्ट, रामचन्द्र थापा, विजय थापा, परिता राजभण्डारी, विनोद रोका, मुना बेलबासे, सहदेव पौडेल, र भारती गौतम हुनुहुन्थ्यो । धेरैजसो कविता अप्रतियोगी थिए । प्रथम विजेता मणि बाङ्गदेलको कलम भयो भने दोश्रा र तेश्रा क्रमश सन्तोष थपलियाको कविता र रामचन्द्र थापाको मेरो देश नै पुरस्कार हो ले जित्न सफल भयो । प्रतियोगितात्मक कविताको निर्णायक मण्डलमा मधुवन पौडेल, उन्नती बोहोरा, शीला र पुनम काफ्ले रहनु भएको थियो । कार्यक्रम संचालन निलम निकारीका काकी, सीता खरेल र कवयित्री परिता राजभण्डारीले गर्नु भएको थियो ।
अन्तमा उपस्थित प्रमुख अतिथि तथा विशिष्ट पाहुनाहरुलाई अ.ने.सा.स न्यृ्योर्क च्याप्टरकी उपाध्यक्ष गीतकार तथा कवयित्री ज्याति पौडेलले धन्यवाद ज्ञापन गर्नु भएको थियो ।
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साभार: नेपालीपोष्ट
Saturday, October 25, 2008
प्रकृतिको लीला !
जतिसुकै साधन सम्पन्न, धन त ताकत भए पनि प्रकृति सँग खेल्ने सामर्थ्य कोइसँग छैन । यि तस्विरहरु खिच्नलाई पनि कम साहसको जरुरत पर्दैन । के तपाईंसँग त्यो साहस र धैर्य छ त ?
Friday, October 24, 2008
मलाई चिन्नुहोस्
नाम -इन्दु शर्मा
जन्मस्थान -थुम्की गाउँ बिकास समिती कास्की नेपाल
कर्मस्थलो -नेपालमा -पोखरा , पृथ्वी नारायण क्याम्पस अहिले अमेरिका
सम्बध्ध संघ संस्थाहरु -कालिका युबा क्लब ,थुम्की
नमूना साहित्य समूह पृथ्वी नारायण क्याम्पस पोखरा
आदर्श समाज राष्ट्रिय दैनिक पोखरा
माछापुछ्रे यफ् यम् पोखरा ,
समाधान राष्ट्रिय दैनिक पोखरा
साप्ताहिक आदर्शबाणी पोखरा
जन्मस्थान -थुम्की गाउँ बिकास समिती कास्की नेपाल
कर्मस्थलो -नेपालमा -पोखरा , पृथ्वी नारायण क्याम्पस अहिले अमेरिका
सम्बध्ध संघ संस्थाहरु -कालिका युबा क्लब ,थुम्की
नमूना साहित्य समूह पृथ्वी नारायण क्याम्पस पोखरा
आदर्श समाज राष्ट्रिय दैनिक पोखरा
माछापुछ्रे यफ् यम् पोखरा ,
समाधान राष्ट्रिय दैनिक पोखरा
साप्ताहिक आदर्शबाणी पोखरा
आफ्नो कुरा
झन्डै अमेरिका पलायन को चार बर्ष पछी अझ श्रीजनात्मक बिश्राम को लामो थकाई पछी नमूना साहित्य समूह को ब्लग मार्फत केही सूचना केही श्रीजना सम्प्रेशन को प्रयास गरेको छु नेपाली का सबै फन्ट् हरुसगको परिचय गुमाइ सकेको हुनाले भाषिक सुध्धता मा टिप्पणी नगरिदिनु होला भन्ने बिनम्र अनुरोध गर्दछु /
जीवन एउटा यात्रा रैछ
बीना लक्ष्य हिंड्नुपर्ने
मर्म हरु लुकाएर
सब्को सामु हाँस्नु पर्ने
कर्म जस्तो गरेपनि
भाग्य अनुशार ज्युनू पर्ने !!!
Tuesday, October 21, 2008
कबिता लेख्ने तालिम
Training in poetry writing organised
RSS
POKHARA, Dec 28 : A week-long training on knowledge of metres in poems organised with an objective of encouraging the trend of writing poems in metres by removing the distortions in Nepali poems, concluded here yesterday.
Altogether 50 persons took part in the training.
The training was organised by the Namuna Sahitya Samuha under a nationwide "Save the Metre" campaign where litterateur and linguist Mukunda Sharan Upadhyay gave away certificates.
Madhav Biyogi of the metrical campaign said it should be developed as a collective campaign in Nepali literature.
At the function presided over by Samuha president Ganesh Sharma, various speakers including Samuha advisor Kusumakar Neupane, Dr. Bhupati Dhakal, youth poet Ramesh Shrestha, Janapriya campus chief Ganesh Palikhe, Dr. Rabi Lal Adhikari, Surya Khadka "Bikharchi", Rajendra Chapagain Ahat and Madhav Raj Timilsina expressed their views.
Similarly, the 119 th birthday of late Kavi Shiromani Lekhanath Poudel is being organised on December 30 in Arghau Archale with various programmes.
The programme to be organised jointly by the Lekhanath Literary Academy Nepal, and the Kavi Shiromani Literary Council will include literary awareness, cleaning of statue of Lekhanath at Arghau, felicitation of singer Khim Bahadur Gandharba, said academy president Krishna Prasad Banstola
RSS
POKHARA, Dec 28 : A week-long training on knowledge of metres in poems organised with an objective of encouraging the trend of writing poems in metres by removing the distortions in Nepali poems, concluded here yesterday.
Altogether 50 persons took part in the training.
The training was organised by the Namuna Sahitya Samuha under a nationwide "Save the Metre" campaign where litterateur and linguist Mukunda Sharan Upadhyay gave away certificates.
Madhav Biyogi of the metrical campaign said it should be developed as a collective campaign in Nepali literature.
At the function presided over by Samuha president Ganesh Sharma, various speakers including Samuha advisor Kusumakar Neupane, Dr. Bhupati Dhakal, youth poet Ramesh Shrestha, Janapriya campus chief Ganesh Palikhe, Dr. Rabi Lal Adhikari, Surya Khadka "Bikharchi", Rajendra Chapagain Ahat and Madhav Raj Timilsina expressed their views.
Similarly, the 119 th birthday of late Kavi Shiromani Lekhanath Poudel is being organised on December 30 in Arghau Archale with various programmes.
The programme to be organised jointly by the Lekhanath Literary Academy Nepal, and the Kavi Shiromani Literary Council will include literary awareness, cleaning of statue of Lekhanath at Arghau, felicitation of singer Khim Bahadur Gandharba, said academy president Krishna Prasad Banstola
Sunday, October 19, 2008
कबिता
गोपालप्रसाद रिमाल
एक दिन एकचोटि आउँछ
एक जुगमा एक दिन एकचोटि आउँछ
उलटपुलट, उथलपुथल, हेरफेर ल्यांउँछ
लाटासुधा बोल्न थाल्छन्, चल्न
ओठ दु:खकोसहे भनी सझएका इख फेर्न उठ्तछन्गए भनी
नदेखिएका फर्कीफर्की आउँछन्सुते भनी
सम्झिएका सुरुसुरु हिंड्छन्मरे भनी
फ्याँकिएका जुरुजुरु हिंड्छन्खरानी हुन्छ भरभराउँदो,
हुरी चल्न थाल्दछकायर पनि वीर हुन्छन्,
वेग चल्छ जोशकोहाहाकार मच्छ
यहाँ पाप खुल्न थाल्दछएक जुगमा एक दिन एकचोटि आउँछ !
एक दिन एकचोटि आउँछ
एक जुगमा एक दिन एकचोटि आउँछ
उलटपुलट, उथलपुथल, हेरफेर ल्यांउँछ
लाटासुधा बोल्न थाल्छन्, चल्न
ओठ दु:खकोसहे भनी सझएका इख फेर्न उठ्तछन्गए भनी
नदेखिएका फर्कीफर्की आउँछन्सुते भनी
सम्झिएका सुरुसुरु हिंड्छन्मरे भनी
फ्याँकिएका जुरुजुरु हिंड्छन्खरानी हुन्छ भरभराउँदो,
हुरी चल्न थाल्दछकायर पनि वीर हुन्छन्,
वेग चल्छ जोशकोहाहाकार मच्छ
यहाँ पाप खुल्न थाल्दछएक जुगमा एक दिन एकचोटि आउँछ !
कबिता
कृष्ण हरि बराल
थाकिन्न रैछ कहिल्यै उकोलो चढ्दा पनि
पीरतिमा त अहो Û चिप्लेर लडदा पनि
पुतली हुँ कि आफू बती पो हो कि
माँयाजाउँ त्यही झैँ लाग्छ पखेटा डढ्दा पनि
धोखा भयो त के भो,
मजा छसम्झनैमा अतीतका पुराना प्रेमपत्र पढ्दा पनि
राधा र कृष्णकोझैँ संयोग–वियोग हो
मायाचुलिन्छ यो त झन्झन् दुरी नै बढे पानि ।
थाकिन्न रैछ कहिल्यै उकोलो चढ्दा पनि
पीरतिमा त अहो Û चिप्लेर लडदा पनि
पुतली हुँ कि आफू बती पो हो कि
माँयाजाउँ त्यही झैँ लाग्छ पखेटा डढ्दा पनि
धोखा भयो त के भो,
मजा छसम्झनैमा अतीतका पुराना प्रेमपत्र पढ्दा पनि
राधा र कृष्णकोझैँ संयोग–वियोग हो
मायाचुलिन्छ यो त झन्झन् दुरी नै बढे पानि ।