Friday, August 24, 2012

शान्तिनगर मा हात्तीले पाऱ्यो हैरान

 
 
शान्तिनगर, साउन १० । झापाको शन्तिनगरमा जङगली हात्तीको बथानले दुईओटा घर भत्काउनुका साथै एउटा विद्यालयमा समान्य क्षति पुर्‍याएको छ ।
मंगलबार राति १२ बजे शान्तिनगर–७ चुल्ठेमा ५०/६० ओटाको संख्यामा आएका जङगली हात्तीको बथानले स्थानीय रामबहादुर पुलामीको भान्साघर भत्काएको छ भने सोही ठाउाका तिलक मुखियाको घर भत्काएको छ । स्थानीय शिव मुखियाका अनुसार हात्तीले दुई ओटा घरमा ५० हजार भन्दा बढीको क्षति पुर्‍याएको छ भने अन्नपात खाएर नष्ट गरेको छ । त्यस्तै हात्तीले शान्तिनगर–
५ मा रहेको गढीगाउा उच्च माविको पर्खाल भत्काएको छ । हात्तीलाई स्थानीयबासी, प्रहरी र वन कर्मचारीको टोलीले जङ्गल तर्फ धपाए पनि हात्ती गाउा नजिकैको बाासघारीमा बसेको बताइएको छ ।
जिल्ला वन कार्यालय झापाका अधीकृत विष्णुप्रसाद भण्डारीले ७/८ वटाको संख्यामा गाउा पसेको हात्तीले दुईवटा कच्ची घरमा पूर्णरुपमा क्षति पुर्‍याउनुका साथै अर्को १ घरमा समेत आंशिक क्षति पुर्‍याएको जानकारी दिनुभयो । उहााका अनुसार हात्तीको समूहले मकै लगायतका अन्नवाली समेत खाादा झन्डै १ लाख रुपैयााको क्षति भएको छ । अहिले वाहुनगााडीस्थित वहुवन सामुदायिक वनमा समेत ३५/४० वटाको संख्यामा जंगली हात्ती रहेको भण्डारीले जानकारी दिनुभयो । दिनहुा जसो जङ्गली हात्ती आउन थालेपछि स्थानीयबासी आतंकित बनेका छन् ।
 
Purwanchal Daily (Wednesday, 25 July 2012)
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स्वर्णजयन्ती र कौवाको अपसगुन





'जननी जन्मभूमिश्च स्वर्गादपि गरीयसी' अर्थात् जन्म दिने आमा र आफू जन्मेको ठाउँ स्वर्गभन्दा पनि गरिमामय हुन्छन्। धेरै दिनपछि आमाको काखमा लुटपुटिने सौभाग्य मिल्यो यसपालि। द्वन्द्वका वर्षहरूमा तरबारको धारमा टेकेर हिँड्नुपर्ने स्थिति थियो। स्वतन्त्र रूपमा एक गाँस खान पाउने अवस्था थिएन, वाक्स्वतन्त्रता र यात्रास्वतन्त्रतामाथि तत्कालीन शासकले अङ्कुश लगाएकै थियो। शान्ति पुनर्स्थापनापछि पनि कहिले कोसीले सुरसाको मुख खोलेर अवरोध सिर्जना गर्‍यो भने कहिले कृष्णभीरको रुद्ररूपले ताण्डव मच्चायो। देशमा सल्केको आगो निभाउने प्रयास भए पनि तराईका झिल्काझिल्कीहरू यथावत् नै थिए। आज, भोलि भन्दाभन्दै झन्डै दशक बितेपछि आमालाई ढोग्न पाउने इच्छा बटुलेर लागेको थिएँ म शान्तिनगरतिर। द्वन्द्वमा हिंसा र प्रतिहिंसामा सहादत प्राप्त गरेका मित्रहरूका आफन्तजनलाई श्रद्धाञ्जली पनि व्यक्त गर्नु थियो र घाइतेका मुटुमा मलम पनि लगाउनु छँदै थियो।

मेरो जन्मभूमिले कहिल्यै युद्ध बोकेर हिँडेन। तर यसले 'शान्तिका लागि गरिएको क्रान्ति' लाई धेरैचोटि भात खुवाएको छ। कमसेकम एउटा दरिलो सुरक्षा दिएको छ र मीठो निद्रा दिएको छ। कति महान् छ मेरो जन्मभूमि, युद्धका चपेटामा आफूलाई राखेर निष्पक्ष पहरेदारका रूपमा निरन्तर उभिएको छ यो। महाकवि देवकोटाले नेपाललाई विश्वको सबै भन्दा सुन्दर ठाउँ मानेका छन्। एक पटक शान्तिनगरमा पाइला राख्ने मान्छेले नेपालको पनि सबैभन्दा सुन्दर ठाउँ शान्तिनगर हो भनेर मुक्तकण्ठले भनिदिन्छ। सायद हाम्रा महाकविले शान्तिनगरमा पाइला राख्ने फुर्सद पाएनन्। नत्र अवश्य पनि उनले शान्तिनगरलाई नेपालको सुन्दर स्थानका रूपमा दराउने थिए।

आफ्नो जन्मभूमिको स्वर्गीय कल्पनामा रमाउँदै म बुधबारेबाट उकालिएँ। चियाबगानको मनोरम दृश्य देख्नेबित्तिकै ममा एक किसिमको तरङ्ग पैदा भयो आहा ! कति सुन्दर छ मेरो गाउँ। हजार वर्ष बाँचेर म यसको बखान गरिरहूँ। शान्तिनगर उपत्यका छिर्नेबित्तिकै मानिसभित्रको चेतना ब्युँझन्छ र बोल्न थाल्दछ। ऊभित्र केही गर्ने भावना पैदा हुन्छ अनि सिङ्गै शान्तिनगर बोकेर फर्कन्छ ऊ।

भावनामा झुल्दाझुल्दै मेरा पदचापहरू टिमाईखोलाको पुलमाथि पुगिसकेका रहेछन्। सानो छँदा गाईबस्तु चराउन जाँदा हुर्मत लिएर ज्यानै जोखिममा पार्ने यस खोलामाथि पनि मेरै युगमा पुल बाँधिएछ। साधुवाद छ शान्तिगरवासीलाई जसको एकएक पसिनाले यो पुल निर्माण भयो। साँच्ची शान्तिनगरले अब कोल्टे फेरेकै हो त? पुलमाथि हिँडिरहँदा मैले जीवनकै सबैभन्दा ठूलो अनुभव गरेँ।

संयोग कस्तो परेछ भने यसै वर्ष मैले साउँ अक्षर चिनेको र एसएलसी उत्तीर्ण गरेको स्कुलको ५० औँ वार्षिकोत्सव परेछ। त्यही पनि महानवमीका दिन। केही मित्रहरूले भनेपछि मैले थाहा पाएँ। 'अनि मलाई त निम्तो छैन नि?' तँ जाबोलाई केको निम्तो, निमन्त्रणा पाउने हैसियतको छस् र तँ? हो त नि, मेरो के हैसियत छ र, उही त्यस स्कुलको पहिलो ब्याच न हुँ। नबोलाए पनि मैले जानैपर्छ र ज्ञानमन्दिरको धुलो शिरमा लगाउनैपर्छ। मलाई फूलमाला नै किन चाहियो र? मेरो शान्तिनगरले विकास गरोस्, मेरो गडिगाउँ विश्वविद्यालय बनोस्, शान्तिनगरले सामुदायिक अस्पताल पाओस् अनि यहाँ कालोपत्रे बाटो बनोस्, मैले त कामना पो गर्ने हो त।

तर मलाई यसपालि शान्तिनगर छिर्नेबित्तिकै कताकता त्यहाँका मानिसहरूबाट केकेको गन्ध आएजस्तो भने लागिरह्यो। मानिसमानिसबीच भेदभावको गन्ध, जालझेल र लुछाचुँडीको गन्ध, स्वार्थ, लोलुपता र वैचारिक विभेदको गन्ध। शान्तिनगरमा पनि यस्तो मान्छे जन्मन्छ र? म कल्पनै गर्न सक्तिनथेँ। तर जन्माएछ समयले। थाहा पाएँ यसपालि मैले। मान्छेको मुखुन्डो लाएका दानबहरू छ्यासछयास्ती जन्मिएछन् मेरो जन्मभूमिमा ― काठमाडौँमा जस्तै।

अठार वर्षपछि आज मैले मेरो स्कुलमा पुनः पाइला टेक्ने अवसर प्राप्त गरेँ। भौतिक रूपले निकै सम्पन्न भएछ मेरो स्कुल। वरिपरिको दिवाल, स्कुलभवन र त्यहाँको पूर्वाधारले यस स्कुलको सम्पन्नताको परिचय दिएकै थिए। साइनबोर्डले उच्चमाविको पगरी गुथेर मुस्कुराइरहेको देख्दा मैले धन्यवाद दिँदै एकपटक मेरो ज्ञानमन्दिरको धुलो निधारमा लगाएर मेरो पवित्र स्कुलभित्र प्रवेश गरेँ।

हठात् मभित्रको श्रद्धा खुम्चिएर फिस्टोजत्रो भयो। 'पुनर्मिलन' नाम दिएर आयोजित कार्यक्रमको सभापतित्व बिचरा एउटा कौवाले गरिरहेको रहेछ जो आफैँ जालभित्र बसेर अपसगुनको राग अलापिरहेको थियो। अरू कौवाहरू वरको रूख र यताउति उड्दै शान्तिनगरमाथि धावा बोलिरहेछन्। पुराना गिद्धहरू आफ्ना कुरकुरे छाती उचालेर सिकार ताकिरहेका थिए। यस्तो लाग्यो, बूढो बाघले सिक्री देखाएर सोझा मानिसहरूको हत्या गरिरहेछ। साँच्ची शान्तिनगर त दुर्गन्धित पो भएछ। बिचरा भूपू विद्यार्थीहरू टुक्रुक्क ढुङ्गामा बसेर टुलुटुलु बिरालेआँखा बालिरहेका थिए जसरी बालकका हातबाट खानेकुरो चुहिन्छ र चाट्न पाइन्छ भनी बिरालाले कुर्छ। यता आयोजकका चम्चाहरू औपचारिकताको हलुवा बाँड्न व्यस्त देखिन्थे भने बौद्धिकताले वरको सियाल पनि पाएको थिएन। 'द्विज शुक' हरूलाई कौवाहरूले 'प्राचार्य' को ललिपप खुवाएर सुगारटाइको गोपी कृष्ण कहो भनाउँदै थिए।

जे होस् शान्तिनगरले परशु रिजालहरू पनि जन्माएको रहेछ। नितान्त राष्ट्रसेवामा लाग्ने परशुहरूलाई मेरो जन्मभूमिले के दिन सक्छ। कौवाहरूले उनको केकति प्रयोग गर्ने प्रयास गर्लान् तर उनले शान्तिनगरलाई सङ्गीतमय बनाइरहँदा भने मेरो हृदय भावनाले फुलिरहेको थियो। अघि बढ है परशु, तिम्रै सङ्गीतले शान्तिनगरको फोहोर पखाल्नु छ।

शान्तिनगरले विश्वनाथ उपाध्यायलाई पनि त पाएछ। उनको दर्शनलाई, उनको निःस्वार्थ शान्तिनगरप्रतिको भावनालाई कौवाहरूले के बुझ्लान् र? तर तिम्रो भावना हामीले सँगालेका छौँ है विश्वनाथ, फेरि आएर हामीलाई ब्युँझाइरहनु।

अनि टीका भण्डारी। टीकादाइ, तपाईँले शान्तिनगरलाई दिएको गुन, के हामी फूलमालाले तपाईँको ऋण तिर्न सक्छौँ र? अँहँ, तपाईँको ऋण तिर्न त शान्तिनगरले आफूलाई पखाल्नुपर्छ, धुनुपर्छ र स्वच्छ बनाउनुपर्छ। तर यसलाई सफा पार्ने त्यो अलौकिक शक्ति पनि त तपाईँसितै छ। त्यही तपाईँको अजस्र सङ्गीतधाराले शान्तिनगरको फोहोर पखालिरहनुहोस, म यही कामना मात्र गर्नसक्छु। कतै कौवाको बिष्टामय नहोस् मेरो जन्मभूमि, मेरो प्यारो शान्तिनगर, हाम्रो शान्तिनगर ।

- गङ्गाराम गड्तौला
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Wednesday, August 22, 2012

Mahananda Sapkota: A Messiah Of Nepali Language

 
 
 
Mahananda Sapkota’s role is colossal in Nepali literature. He played an active role in bringing about social change in the mind of people especially in the eastern Nepal through writing and a massive campaign for education. At a time when social and political activities were strictly prohibited, Mahananda showed courage to launch a crusade for education, social reforms and political awareness in Nepal.
 
Mahananda Sapkota was born on Baisakh 30, 1953 BS in Debanchhap of Ilam to Ramchandra Sapkota and Saraswoti Sapkota. His original name was Yagyanidhi Sapkota and his name was registered as Mahananda when he enrolled in a school in Tejpur of Asom, India.
 
As there was no school in the village, he learnt basic literacy and number from a local scholar in Ilam but he quit the learning and worked as a cattle herder. In 1964 BS, his mother moved to Asom, India and took Mahananda with her. They settled in Tejpur of Asom where he joined a government school and completed the seventh grade. In 1975 BS, he went to Darjeeling with Dharanidhar Koirala. In Darjeeling, Mahananda continued his study under Dharanidhar’s guidance but didn’t complete matriculation level. From association with Dharanidhar, he learnt about Nepali literature and was inspired to write poems.
 
Mahananda left Darjeeling and again moved to Asom in 1979 BS. During his stay in Darjeeling, political consciousness had dawned on Mahananda and he got involved in the Indian independence movement. As he was involved in political activities, he had to face harsh treatment from British colonial rulers. But he continued his political activities and worked in different places for survival. In the meantime, he started working as an editor of ‘Gorkha Sansar Weekly’ a mouthpiece of political organization ‘Gorkha League’. In ‘Gorkha Sansar’ a poem ‘Desh Dasa’ ( condition of the country) with his byline was published. In this poem, he briefly mentioned about the political and social condition of Nepal. It was the heyday of Rana family oligarchy in Nepal and he indirectly held Rana rulers responsible for the country’s pitiable condition. He wrote another poem ‘Stri Udbodhan’ (Women’s Awareness) in 1990 being pained by an incident of attack on a woman by a gang of hoodlums.
 
In 1993, Mahananda Sapkota returned to Nepal with a mission to educate and mobilize the people against the tyrannical political system, feudalism, exploitation and discrimination. Although he was a religious person, he opposed all kinds of discriminations practiced in the name of religion and culture. He was of the belief that social awareness and education were the only way to get rid of all problems existing in the society.
 
Mahananda was not well educated person. During his time, the opportunity for education in Nepal was limited. So he had to go to India for education and he could not pursue education there, too, because of his personal and family problems. Moreover, he was of unstable nature and he did not concentrate on study. Instead, he liked to move from one place to another that discontinued his study. Whatever knowledge he acquired was by self-study. Mahananda is thus called a self-made person.
 
As he could not get good opportunity for study, he didn’t want the next generation to suffer. So, he preached the message of education in every corner of eastern Nepal. He established ‘Nepali Language Publicity Association’ in Karphok of Ilam through which he preached the message that only education and knowledge could make a person different and enlightened. As a part of campaign for education, he established schools in different parts of Nepal including Ilam, Dharan, Dhankuta and other places in order to educate more people. He not only established schools but also persuaded people to educate their children. When he established a school in Dharan and started teaching there, Rana rulers took it a big threat to them. The Rana rulers, therefore, ordered the immediate closure of the school.
 
He was a true patriot and democratic person. He always longed for democracy, pluralism and open society. Influenced and inspired by Mahatma Gandhi, he preached the ideals of democracy and non-violence from Asom to Darjeeling and Nepal. In 1997 BS, the Rana rulers executed four young Nepali revolutionaries and imprisoned several others for their involvement in political activities against the Ranas. This incident deeply shocked and saddened Mahananda Sapkota. Then he left Dharan and went to Chainpur of Sankhuwasabha where he continued his mission of establishing schools and teaching the people about social reforms and democracy. He established a school in Chainpur and taught there for sometimes.
 
In Dharan, a deadly cholera broke out and several people died of the disease. The dead bodies were seen everywhere but people refused to cremate the bodies of the so-called untouchables. Mahananda Sapkota took initiative to cremate the bodies of the ‘untouchables’. This is a testimony that he was a true reformer and a crusader against discrimination on the ground of caste.
 
When Krishna Prasad Koirala, father of late BP Koirala, was arrested, Mahananda’s house was raided on the suspicion that he had a link with Koirala. But nothing objectionable was found in his residence and Mahananda was released. By this time, Mahananda had been a popular name among those who had been working against the Rana rulers. He was then invited to Calcutta ( Kolkata) by the Nepali Congress leaders in 2003 and was asked to help the party. Mahananda then started editing the ‘Nepal Pukar’, a mouth organ of the Nepali Congress. Since then, he got directly involved in the activities of the Nepali Congress.
 
After the political change in 2007 BS that overthrew the Rana family oligarchy and established multi-party democracy, he started keeping away from politics. Had he desired, Mahananda could have got plump positions in the changed context. He refused posts and positions but concentrated solely on development of education, Nepali language and literature. In 2008 BS, he announced that he was completely disassociated with politics.
 
At that time, there were a few books and reading materials in Nepali language. The schools especially in the Terai areas had prescribed books written in Hindi language. Mahananda then decided to write and prepare text books in Nepal language. This commitment made Mahananda an acclaimed writer.
 
He was also a journalist as he edited journals like ‘ Gorkha Sansar’ and Nepal Pukar’ for sometimes. He established printing press in Bhadrapur of Jhapa, which is the first printing press in east Nepal. He also started the publication of magazine " Nepal" under his own editorship.
 
His writing journey began right at his school age. Mahananda once said in his own words that he had started writing in Nepali language when he was studying in grade 8. This was the period when he was in Darjeeling under Dharanidhar Koirala’s guardianship. He considered Dharanidhar as his literary and political guru. The influence of Dharanidhar was visibly seen in Mahananda’s poems which have the messages of political and social awakening.
 
He is a writer, reformer, researcher and a crusader for the promotion and development of Nepali language and literature. Mahananda produced a total of 24 books that include lyrical poems, masques, poetries, essays, literary criticism, dictionaries, grammar books, research works and books for children. He was influenced by oriental philosophy. He wrote poems in meter and his poems are very apt and clear in meanings. Unlike his predecessors, he did not eulogize the rulers nor did he confine his writing to abstract metaphysical objects and romantic themes. He wrote on social themes clearly projecting and exposing the social reality. His message was to rise for change. The people of eastern Nepal found the spirit of angel for change in Mahananda Sapkota and followed his path during the dark days under the Rana tyranny. The political awareness in the eastern Nepal that finally led to the organized movement for democracy was often attributed to the campaign and crusade launched single-handedly by Mahananda Sapkota. But this contribution has not adequately been mentioned in Nepal’s literary history, which is, in a way, injustice to Mahananda Sapkota. His sacrifice and dedication for social and political cause without any selfish motive were a big inspiration for many people of that time.
He was of the view that unless people were awakened and educated, society cannot prosper. His poems and writings were always aimed at generating awareness on patriotism, reforms and consciousness. The collection of folk songs ‘Man Lahari’ is one of the best works of that time, in which he has given the message that one should not be extravagant by unnecessarily spending on material and physical objects like clothes and ornaments because it not only strips the people of money but also makes their children pauper. He emphasized on the internal beauty of a person. The internal beauty of the person is one’s knowledge and wisdom, which can be attained only through education, free and creative thinking and association with good people.
 
He had, of course, creative mind and his works reflect that. Some critics call Mahananda Sapkota a researcher, linguist and social worker more than a creative writer. This, too, is an underestimation of his role and contribution. He is a versatile writer, who has contributed to different genres of literature, apart from working for the promotion of Nepali language. His works have contributed a lot in promoting Nepali language, literature and Nepali nationalism. From Ilam to Asom and Darjeeling, he popularized helped popularise Nepali literature. It is this reason why Mahananda’s name is taken with high respect both in Nepal. The messiah of Nepali literature passed away in 2035 BS.

Post by: Sharad Khatiwada


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