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Dec 2, 2021

Mero Pyaro Okhaldhunga

By: Siddhi Charan Shrestha

Mero Pyaro Okhaldhunga

( मेरो प्यारो ओखलढुंगा )

Mero Pyaro Okhaldhunga, literally translated as "My Beloved Okhaldhunga", is the poem composed by Siddhi Charan Shrestha. This poem is considered to be one of his masterpieces. In this poem, he has expressed how proud he is to describe the place Okhaldhunga, where he had spent his childhood days.



तिम्रै सुन्दर हरियालीमा
तिम्रै शीतल वक्षस्थलमा
यो कविको शैशवकाल बित्यो
हाँस्यो खेल्यो वन-कुन्ज घुम्यो
मेरो प्यारो ओखलढुंगा !

In the beauty of your greenery and in the coolness of your heart, this poet's childhood has been spent. Laughing, playing, and travelling in the forest; O my beloved Okhaldhunga!


जब म चढेर भावको डुंगा
सैर गर्छु स्मृतिको प्रिय गंगा
स्वप्न गगनबाट सुशीतल जल
सुखस्मृतिको बर्सन्छ रिमझिम
मेरो प्यारो ओखलढुंगा !

Riding the boat of feelings, I sail through the beloved Ganga of remembrance (of my childhood days). From the sky of dreams, the cool rain of sweet thoughts drips down; O my beloved Okhaldhunga!


कुसुमाकरको आँचल पक्री
मलाई कति खोज्दी हुन् प्रकृति
मृग-शावकहरू उफ्री-उफ्री
तरु-लतिकाहरू हल्ली-हल्ली
मेरो प्यारो ओखलढुंगा !

Holding the fringe of Spring, nature might have been searching me. Baby deers been jumping around, and climbers in the tree might have been moving along with the movement of fresh air of Spring; O my beloved Okhaldhunga!


ती अविरल परिश्रमी पतकर
द्रुतगामी निर्झरतुल्य चपल
बहँदै वनवनमा चारैतिर
खोज्दा हुन् मेरो पदको पथ
मेरो प्यारो ओखलढुंगा !

Those laborious and ever shedding leaves and the fast-moving wind, as if like a continuous flowing waterfall, might have been wandering along the forests searching the mark of my feet to find my way; O my beloved Okhaldhunga!


तामाकोशी, त्यो सुनकोशी
त्यो गिरी फोरी बहने रोसी
मेरो हृदयको तिम्रो चित्र
पारिरहन्छ हरदम पवित्र
मेरो प्यारो ओखलढुंगा !

Tamakoshi and Sunkoshi, along with river Rosi which flows piercing through the hills; these rivers ever purify the picture of your scenic beauty in my heart; O my beloved Okhaldhunga!


भाग्यलहरमा लहरी-लहरी
पुगेँ म यस मरूस्थलमा कसरी
तर खेद छैन तिम्रो आकृति
लेखिएको छ यो हृदयभरि
मेरो प्यारो ओखलढुंगा !

Sailing through the waves of fate, how did I reach this desert-like place (this represents dry land of cities devoid of greenery)? But I do not have regret, for your figure (beauty and love) is written throughout this heart; O my beloved Okhaldhunga!






Nov 30, 2021

Prashnottara

By: Laxmi Prasad Devkota

Prashnottara

( प्रश्नोत्तर )

Prashnottara is a wisdom-filled poem composed by Maha Kavi Laxmi Prasad Devkota. Here, he has discussed about the life inspiring lessons in the form of questions and answers.



'के हो अहो ! अमृत त्यो सुरदेव पान ?'
'सच्चा कमाइ गरिखानु भनेर जान ।'

What is that nectar-like thing which the brave demiGods drank? Know that to be the fruit of rightful earning.


'खोज्छन् सबै सुख भनी सुख त्यो कहाँ छ ?'
'आफू मिटाइ अरुलाई दिनु जहाँ छ ।'

Everybody search for happiness, but where is that situated? It is in that act where one forgets his selfish desire and donate others (especially the helpless).
[Note: Sharing can only provide best happiness in the world.]


'पाइन्न शान्ति किन हो ? कुन ठाउँ मिल्छ ?'
'तर्किन्न त्यो रूखमनी, जुन साथ मिल्छ ।'

Peace has not been obtained, where is it found? It doesn’t drip from the tree, but comes from within.
[Note: Peace cannot be obtained unless one is self-satisfied, so it has to come from within.]


'देखिन्छ ईश कुन मन्दिरमा पसेर ?'
'त्यो हाँस्छ शुद्ध मन-आसनमा बसेर ।'

To see (find) God, which temple should be entered? God reveals himself smiling from the pure heart in which he resides, he cannot be found by searching.


'यस्तो रहस्यमय जीवन बुझ्नलाई,
जानू कहाँ ? पढनु के ? गुरु को बनाई ?'

This mysterious life, how can it be understood? Where to go, what to study, and which Guru should I follow?


'फुल्दो गुलाबबिच ज्ञान अनेक फुल्छन्,
उद्यानमा बस गई सब तत्व खुल्छन् ।'

In the blossoming rose, all the knowledge emerges. Go and sit in the garden, you will understand the essence of life.
[Note: One who observes the nature with love and deep analyzation, will automatically understand the meaning of life. Nature is the best teacher.]


'कर्तव्य के छ जनको, यति छन् विरोध ?'
'नक्षत्र हेर नभमा, दिलसाथ सोध !'

What is the duty of a man? This has ever been the subject of dispute. Look up at the stars in the sky (at night), and ask your own heart about it.
[Note: Duty of a man is not objective, rather it is subjective. Therefore, ask yourself what you needed to do.]


'के हो ठुलो जगतमा ?' 'पसिना विवेक',
'उद्देश्य के लिनु ?' 'उडि छुनु चन्द्र एक ।'

What is the greatest thing in the world? It is labor (sweat) of honest work and wisdom. And what is needed to be taken as an aim? To fly and touch the moon, for an instance.
[Note: This doesn't imply we should really fly in the sky and touch the moon. It implies that we should aim high (big).]






Nov 28, 2021

Prashnottara Mala

By: Bhanubhakta Acharya

Prashnottara Mala

( प्रश्नोत्तर माला )

Prashnottara Mala, literally translated as "Garland of Questions & Answers", is a Nepali poem composed by Adi Kavi Bhanubhakta Acharya. In this poem, the author has described moral, social, ethical and spiritual wisdoms in the form of questions and answers.



अपार-संसार-समुद्रमाहाँ
डुब्याँ शरण् कुन् छ मलाइ याहाँ ?
चाँडो कृपाले अहिले बताऊ
श्रीरामको पाउ छ मुख्य नाऊ ।।१।।

In this vast ocean of material existence, I have been drowned. What refuge is there for me in this place (which removes all the sorrows of life)?
With compassion, please tell me quickly. "Shri Rama's feet is the supreme stern (guidance) for your destiny", a voice is heard, "so he is the only One refuge for you".


कुन हो सदा बन्धनमा पर्याको ?
जस्ले छ यो मन् सुखमा धर्याको ।
मुक्ती भन्याको त पदार्थ कुन् हो ?
वैराग्य भन्नू चिज जान्नु जुन् हो ।।२।।

What is that which remains always in bondage? Those sensual objects which keep the mind satisfied.
What substance is that which is considered as relief (salvation) from earthly miseries? It is called "detachment" from material pleasures.


ठुलो नरक् कुन् छ भनेर जान्नू ?
यही शरीरै छ भनेर मान्नू ।
कस्तो स्वभाव् स्वर्ग भनेर जान्नू ?
तृष्णा छुट्या स्वर्ग भनेर मान्नू ।।३।।

Which hell is considered to be the greatest? The own's body (which has not been kept under control).
What kind of behavior is considered as heaven? That behavior which does not encompass lust.


कुन् ज्ञान् छ ठूलो भनि लीनु पर्न्या ?
वेदान्तको ज्ञान छ दु:ख हर्न्या ।
कुन् हो सहज् मोक्ष गरायिदीन्या ?
ज्ञान् हो अरूको किन नाम लीन्या ।।४।।

Which knowledge is considered to be the greatest? The knowledge of the Vedanta which can remove all the difficulties of life.
What is that thing which can easily bestow salvation? It is obviously the knowledge, why to speak of other ways!


सुत्न्या सुखै पूर्वक आद्मि कुन् हो ?
समाधि लायी रहन्या त जुन् हो ।
जागा कउन् हो कसरी उ जान्न्या ?
जो सत् असत्को छ विवेक गर्न्या ।।६।।

Which person can sleep in ecstasy? He who is always established in meditative consciousness.
Who is that who always remains awake? He who has understood the difference of real and unreal (truth and illusion).


कस्लाइ हो शत्रु भनेर जान्नू ?
आफ्ना दशै इन्द्रिय शत्रु मान्नू ।
कस्लाइ खूब् मित्र भनेर मान्नू ?
जीत्या तिनै इन्द्रिय मित्र जान्नू ।।७।।

Who is to be known as the enemy (of all)? Consider it to be the ten sense organs (in your own body) which you've failed to conquer.
Who is to be known as the dearest friend (of all)? It, indeed, is the same ten sense organs that have been conquered (by the right intellect and knowledge).


दरिद्र नाऊँ नरमा छ कस्को ?
विशाल तृष्णा घरमा छ जस्को ।
कुन् हो धनी सब् नरले कह्याको ?
सन्तोषले जो छ खुसी रह्याको ।।८।।

Who, among the humans, is considered as beggar? He, who has presence of great lust in home (i.e., who is constantly involved in fulfillment of lust, or who is never satisfied).
Who is considered to be the richest among the humans? It definitely is he who lives satisfyingly with what he has obtained (this doesn't imply laziness), and still does his necessary duties without attachment and lust.


जिउँदै मर्याको भनि नाम् छ कस्को ?
उद्यम् बिना बित्तछ काल जस्को ।
अमृत्-सरी कुन् छ भन्या ? निराशा
पाशा कउन् हुन् ? ममतै छ पाशा ।।९।।

Who is considered to be dead even while living? It is he who lives without labor (i.e., who ignores his duties and lives in indolence).
What is that thing which is equal to nectar? It is freedom from desire. And which is considered to be the trap (in this world)? It is the feeling of love and attachment.


मृत्यू भन्याको भन आज कुन् हो ?
अप्यश् भन्याको तिमि जान जुन् हो ।
कुन् हो सबैले गुरु भन्नु पर्न्या ?
जो हो हितैको उपदेश गर्न्या ।।११।।

What is considered to be similar to death? Know that to be the dishonor (disgrace).
What is that which is to be considered as Guru (teacher)? Know that to be him who imparts the knowledge of welfare of humanity (and every other creature).


कुन् शिष्य हो शिष्य भनेर जान्नू ?
जुन् गर्छ सेवा उहि शिष्य मान्नू ।
कुन् दीर्घ रोग् हो सबलाइ हर्न्या ?
संसार हो जन्मनु मर्नु पर्न्या ।।१२।।

Which disciple is considered to be the true disciple? He who does service (to his Guru and everyone honorable).
Which is the long-term disease that inflicts everyone? It is, indeed, the material world, where everyone has to born and die.


यो दीर्घरोग् फेक्न उपाय कुन् हो ?
अनित्य सब् जान्नु विचार जुन् हो ।
भूषण् छ कुन् सज्जनले कह्याको ?
शीलै छ भूषण् बहुतै बन्याको ।।१३।।

This life-long disease, as mentioned above, how can it be ended? Knowing this life to be transient (which exist only for certain point in time, and thus realizing the eternal Self that exists within) can cut off bondage from this material existence.
What is to be considered as an ornament, as told by the virtuous? It is the right character which is to be worn by everybody.


कुन् सुन्न बेस् हुन्छ भनेर मान्नू ?
वेदान्तका बात् गुरुदेखि सुन्नू ।
कुन् ब्रह्म जान्नाकन हेतु मान्नू ?
सत्सङ्ग वेदान्त बिचार जान्नू ।।१५।।

What is worthy of hearing? The wisdom of Vedanta, from the mouth of a Guru, is worthy to be heard.
What is to be considered as absolute (Truth)? Know that to be the right association and the wisdom of Vedanta.


कुन् सन्त हुन् ? लोक्कन तुच्छ मान्न्या,
सब् छोडि साँचो शिवतत्त्व जान्न्या ।
ज्वर् कुन् छ ? चिन्ता ज्वर-तुल्य मन्न्या,
कुन् मूर्ख हो ? कत्ति विवेक् नगर्न्या ।।१६।।

Who are considered to be the saint? Those who believe material world and material pleasures to be inferior (temporary) and have renunciated from them realizing the eternal Self within.
What is the pain here? Know that grief is like a pain here. Who is considered foolish? It is he who never speaks wise.


कुन् काम हो मन् दिइ गर्नु पर्न्या ?
श्री विष्णुको भक्ति छ दु:ख हर्न्या ।
कुन् आद्मि हो यस् नरमा जियाको ?
दिर्दोषि भै मन् हरिमा दियाको ।।१७।।

What activity is there which should be done by heart? Know that to be the devotion to Shree Vishnu, which is the only way of removal of sorrows.
Which man is considered to be living? He who feels guilt (for being ignorant) and constantly remembers Hari (for his blessings).


विद्या र बोध् कुन् चिजलाइ भन्छन् ?
जुन् पाउँदा मुख्य भयी रहन्छन् ।
कुन् मुख्य लाभ् हो ? भन आज तेही ।
आत्मासरीको अरु छैन केही ।।१८।।

What is considered to be both knowledge and realization? It is that by obtaining which one feels great (blessed).
What is that great wealth then, say this today? It is the Soul, nothing is equal or more important than that.
[Note: Among all the wealth we possess, a Soul is considered to be the greatest because it is the only source for realizing the Truth and achieving freedom from the bondage of Samsara. Every other wealth only increases the bondage.]


सारा जगत् जित्छ अवश्य कस्ले ?
अभ्यास् गरी मन्कन जित्छ जस्ले ।
कस्ता बली वीर् कन वीर् कहन्छन् ?
कन्दर्प जस्का वशमा रहन्छन् ।।१९।।

Who alone can inevitably conquer this whole world? Only he who constantly do Sadhana and conquers his mind (and the senses).
Which sacrifice of heroes is considered truly heroic? The sacrifice of keeping one's sexual organ in control (one who can do this, he is considered truly heroic).


कुन् दु:खि हो यस् विषलाई लीन्या ?
संसारमा खुप्सित चित्त दीन्या ।
कुन् धन्य हो ? जुन् छ परोपकारी,
कुन् पूज्य हो ? तत्त्व लिन्या विचारी ।।२१।।

Who is that poor who takes this poison? It is him who gives all his thought (and heart) to this material world.
Who is called blessed? He, who is benevolent. And who is worthy of praise? It is he who grasps the essence (rather than appearance) of everything.


कौनै बखत्मा पनि क्या नगर्नू ?
पाप्मा अगाडी कहिल्यै नसर्नू ।
विद्वान् पुरुष्ले कति काम गर्नू ?
स्वधर्म थामीकन शास्त्र पढ्नू ।।२२।।

What should not be done even in any condition? Sin, never adopt it.
How much should a wise person do? Holding the self-duty and reading the scriptures on a daily basis.


कुन् हो पशूतुल्य भनी कह्याको ?
विद्या नभै मूर्ख पडी रह्याको ।
सज्ज्नहरू कस्सित सङ् नगर्नू ?
खल्-पापि-निच्का नगिचै नपर्नू ।।२५।।

Who is considered to be equal to an animal? That man who remains foolish due to lack of right knowledge.
Whom should the good people never associate with? They are the restless, sinful and who expects low of others. A good person should try to stay away from them.


कस्ता पुरुष् मुक्त भएर तर्छन् ?
सत्सङ्ग-भक्तीहरु जो त गर्छन् ।
छोटो कउन् हो ? नलजाई माग्न्या,
कुन् हो बडो ? जो धनमा नलाग्न्या ।।२६।।

What kind of man can be liberated? Those who involve in good association, and who keep faith on God and pray him.
Who is the inferior? He who begs without hesitation. And who is the superior? He, who doesn’t crave for wealth.


जन्म्यो कउन् ? जन्मनु फेर् नपर्न्या
मर्न्या कउन् हो ? मरि फेर् नमर्न्या ।
कस्लाइ लाटो छ भनेर भन्छन् ?
जो ता बखत्मा पनि चुप् रहन्छन् ।।२७।।

Who has really born? He who will not born again (i.e. who has to attain liberation). Who has really died? He who will not die again (i.e. who has attained liberation).
[Note: One who attains liberation will neither born nor die again, i.e. he is freed from all material reactions.]
Who is considered to be really dumb? He who doesn't speak even in the required moment/opportunity.


उत्तम् भन्याको भन आज कुन् हो ?
सज्जनहरूको सुचरित्र जुन् हो ।
कुन् कर्मले शोक्हरू दूर हुन्छन् ?
श्री विष्णुका पूजनले ति टर्छन् ।।२९।।

What is considered to be the excellent? It is the right character of the virtuous.
Which action can end all the suffering? The action of worshipping Lord Vishnu ends them all.


कुन् शत्रु हुन् खुब् वलवान् भयाका ?
कामादि हुन् सब् नरले कह्याका ।
कुन् हो कसै पूर्ण गरी नसक्नू ?
कामै छ त्यस्तो अरु कीन बक्नू ।।३०।।

What is that enemy which is the strongest of all? It is desire for Bhoga (sex), which everyone says.
What is that which cannot be made satisfied? It indeed is the sex (sexual desire), why then to speak of others?
[Note: Sexual desire is the strongest desire on earth. It cannot be made satisfied by any person who crave for material pleasures.]


कुन् दु:खको मूल भनेर जान्नू ?
मेरो म हुम् भन्नु छ तेहि मान्नू ।
कुन् हो जगत्को गहना बन्याको ?
विद्यै छ सब्को गहना बन्याको ।।३१।।

What is considered to be the source of suffering? It is the egoistic thought of 'I' and 'mine'.
What is considered to be the ornament of Earth? It is the knowledge, which exist as the ornament of everyone.


ठूलो छ दान् कुन् गरि ताप हर्न्या ?
सब् प्राणिको निर्भय जो त गर्न्या ।
कुन् हो बुझ्यओ निश्चय नाश हून्या ?
त्यो भक्तको मन् छ भनेर जान्न्या ।।३३।।

Which charity is the greatest, by doing so all the evil reactions can end? It is the protection of every creature from fear.
What is that which will certainly be destroyed? It is the desire of the devotee.
[Note: A true devotee only thinks of God and considers Him to be his supreme goal and the only source of happiness, thus abandoning all the selfish material desires.]


कस्तो भयामा भय छुट्टि हुन्छन् ?
मुक्तै भयामात्र ति पाप टर्छन् ।
वाण्तुल्य कुन् हो अति दु:ख दीन्या ?
जुन् मूर्खता हो उहि जानि लीन्या ।।३४।।

In what condition do all the fear go away? It is liberation, the only achievement, by attaining which all the sins and fear fade away.
What is like an arrow, which gives immense pain? It is the foolishness, know that to be the cause of pain.


कस्का सधैं दास् भइ पाउ पर्नू ?
बूढा गुरूमा लगि चित्त धर्नू ।
प्राणान्तका समयमा कति कर्म गर्नू ?
सम्पूर्ण छोडि रघुनाथ्-तिर चित्त धर्नू ।।३५।।

Whom should we take refuge, considering us to be his servant? It is our old (aged) Guru. So, go to him and take refuge on his feet.
How much has to be done at the time of death? Forget everything else, and fix your mind upon Raghunath (Shri Rama).


कुन् चोर हो इ जनको भनि चोर जान्नू ?
जुन् वासना त छ असत् उहि चोर मान्नू ।
शोभायमान भयि बस्छ सभाविषे को ?
सब् को प्रसन्न मन गर्दछ शास्त्रले जो ।।३६।।

What is considered to be the thief of these people? Know that to be the deceitful lust.
Who stays gracefully in the midst of assembly? Know that to be him who gives joy to everyone speaking the words of scriptures.


मातासरी सुख दिन्या कुन चीज् छ जान्नू ?
विद्यै छ त्यस्तो अरु कौन खोज्नू ।
कुन् हो जती-जति दियो उति बढ्न जान्या ?
विद्यै रहेछ बुझि निश्चय तेहि मान्या ।।३७।।

What thing is that which provides happiness just like a mother? Know that to be the knowledge, there is nothing else to search for.
What thing is that which increases the more you give? It, certainly, is the knowledge.


कुन् काम हो अति डरायर दूर सार्नू ?
लोकापवाद् छ घटिया कहिल्यै न धर्नू ।
कुन् कर्म गर्दछ भन्या उहि बन्धु मान्नू ?
आफ्नो सहाय यदि गर्दछ बन्धु जान्नू ।।३८।।

What is that action, by being fearful, one should abandon? It is the dishonor of the people; never do it because it is the worst.
By seeing which deed can we consider someone as our friend? If someone helps us, consider him to be our friend.


कस्ता मनुष्यकन पित्रि भनेर जान्नू ?
जसले त पालन गर्यो उहि पित्रि मान्नू ।
कुन् चीज जानिकन चीज् रहँदैन जान्नू ?
यो चीज् त नित्य परमेश्वरलाइ मान्नू ।।३९।।

What kind of human should be considered as ancestors? One who has taken care of us is considered as ancestors.
What thing is that, by understanding which, nothing remains to be understood? Know that to be the Eternal God.


कुन् चीह्निया सकल चीजहरू चिह्निइन्छन् ?
ईश्वर चिह्न्या सकल वाँहि चिह्नी सकिन्छन् ।
कुन् चीज् रहेछ अति दुर्लभ खोजि हान्नू ?
सत्सङ्ग हो अधिक दुर्लभ तेहि मान्नू ।।४०।।

By knowing what, everything is known? It is God, know Him to be the basic substratum of everything.
What is that thing which is very rare to be found? It is right-association, know that to be the rarest of all.


कुन् त्याग् कहिन्छ ? शिवको सब तत्त्व जान्नू,
कुन् जीत्न सक्नु छ कठिन् ? उ त काम मान्नू ।
कुन् हो पशूसरि भनी नरले कह्याको ?
आत्मा नजानिकन मूर्ख पडी-रह्याको ।।४१।।

What is considered to be the sacrifice? Obtaining knowledge of Shiva Tattva (essence of the Soul), know it to be the greatest sacrifice. What is that which is very difficult to defeat? Know that to be the desire for sex.
Who is known to be equal as animal (by the wise)? Know that to be him who is foolishly wandering in this material world being failed to understand the nature of the Soul.


कुन् चीज् छ चञ्चल यहाँ क्षण एक् घरीको ?
आयुष्य यौवन बुझ्या बिजुली सरीको ।
कुन् दान् ठहर्छ अति मुख्य यहाँ गर्याको ?
जुन् दान् छ पात्रहरुका मुखमा पर्याको ।।४३।।

What is restless here which exists only for a moment at a time? Know that to be the vital force and adolescence, which is like a current (ever flowing).
Which donation can be considered as the greatest? Know that to be the donation which is given directly to the helpless (i.e. which benefits the helpless).


प्राण् जान खोज्दछ भन्या पनि कन् नगर्नू ?
संसार् अनित्य बुझि पाप् कहिल्यै नगर्नू ।
कुन् हो अघी सरिसरीकन गर्नु पर्न्या ?
पूजा सदाशिबजिको सब पाप हर्न्या ।।४४।।

What should never be done, even at the time of utmost necessity? Knowing this world to be the transient, never perform any sinful activity.
What is that which should be done with utmost desire? Know that to be the regular worship of Lord Shiva, which is the only way of removing all sins.


कुन् कर्म मुख्य भनि सद्गुरुले कहन्छन् ?
जुन् कर्मले त परमेश्वर खुश् रहन्छन् ।
कुन् स्थानमा बसुँ भनीकन दील् नदीनू ?
संसारमा भनि अवश्य चिह्नेर लीनू ।।४५।।

Which action is considered to be the prime, as told by the noble teachers? Know that to be such action which keeps the God happy.
Where should one never put his heart to stay? Know that to be the world (which is the place for bondage and suffering).


रात् दिन् निरन्तर कतातिर चित्त धर्नु ?
संसार् अनित्त्य बुझि तत्त्व-विचार गर्नू ।
तत्वै–विचार् छ सबको सब पाप हर्न्या,
ज्ञान् जान्नलाइ सबले यहि चित्त धर्न्या ।।४६।।

Where should one put his thought constantly all day and night? Know that to be the thought of the Soul considering this world and every creation to be transient (and Soul as the eternal).
It is the thought of the Soul-essence which is capable of removing all the sins. To understand the real knowledge (Truth), one should constantly think of the essence of the Soul (or meditate).


प्रश्नोत्तरै छ बढिया गुरुले भन्याको,
सत्कर्म जान्नकन अर्तिसरी बन्याको ।
यस्को निरन्तर बिचार् जतिले त गर्छन्,
संसार्-समुद्र सहजै त तिनै त तर्छन् ।।४७।।

This knowledge, in the form of questions and answers, is the greatest, as told by the Gurus. To learn about the right actions, this poem is like the guidance.
Whoever constantly remember this knowledge, they alone can be capable of crossing this vast ocean of worldly existence.


प्रश्नोत्तरै हो मणिरत्नमाला,
यस्लाइ पैह्रेर जहाँ त जाला ।
तेस्को यसैले सब पाप टार्ला,
फेर् अन्त्यमा मुक्त गराइ छाड्ला ।।४८।।

Prashnottara indeed is like the pearl-beads of a garland. Whoever wears (implements) this, that person, wherever he goes,
His all sins will be erased by this knowledge. And in the end, he certainly attains liberation (freedom from earthly bondage, and freedom from all fears of birth, disease, poverty, old age, and death).






Note: I have opted few verses since they have dishonored feminism which i'm completely against of. Good and bad lies in the eye (and nature) of a beholder, and not in the other object. If someone is determined in his vow (duty), then no one can disturb him. If he gets moved, then he is equally to be blamed as the one who disturbs him. This is my conviction.
"Respect Women and Feminism just like you respect your sister and your Mother!!"


Nov 24, 2021

Gauchha Geet Nepali

By: Madhav Prasad Ghimire

Gauchha Geet Nepali

( गाउँछ गीत नेपाली )

Gauchha Geet Nepali is a national song (poem) composed by Madhav Prasad Ghimire. Here, he has described how Nepalese are singing song of their country in the first stanza, natural beauty of Nepal in the second, great personnel who have renowned Nepal in the world in the third, greatness and bravery of Nepalese soldiers in the fourth, and love and dedication of every Nepalese to their land in the fifth. This poem is printed in every school textbook of Nepal.



गाउँछ गीत नेपाली, ज्योतिको पंख उचाली
जय, जय, जय नेपाल, सुन्दर शान्त विशाल ।

A Nepali is singing a song by lifting the wings of light. Hail, hail and hail Nepal; the country of beauty, peace and greatness.


गण्डकी, कोशी, कर्णाली, मेची र महाकाली
लेक र बेँसी ब्युँझाउँछन् लहर लाखौँ उचाली ।
हिमालचुली बोलाउँछ पहिलो झुल्का निकाली
सगरमाथा शिखरमा पुग्दछ पहिले नेपाली ।

Great rivers like Gandaki, Koshi, Karnali, Mechi and Mahakali flowing across high hills and plains enlivens everything by creating thousands of waves. Great Himalayas calls (the nation) with their first glimpse, and it is Nepali who first reaches the highest of the summit (Mt. Everest).


सीताले सारा भिजाइन् दक्षिण लंका भारत
भृकुटी तारा उदाइन् उत्तर चीन, तिब्बत ।
बुद्धले यहीँ पाएथे ज्ञानको पहिलो मुहान
शिवले यहीँ ल्याएथे सृष्टिको पहिलो बिहान ।

Goddess Sita, who is the daughter of Nepal, travelled through the whole region of South Lanka and India, thus purifying the lands by touching them with her lotus feet. Princess Bhrikuti (who is also a Nepalese daughter, and considered as an incarnation of Tara) also rose and shined around China and Tibet. It is Nepal where Buddha was born and found the first source of knowledge, and it is Nepal where Lord Shiva brought the first morning (source) of creation.


पश्चिम किल्ला काँगडा पूर्वमा टिस्टा पुगेथ्यौँ
कुन शक्तिको सामुमा कहिले हामी झुकेथ्यौँ ।
हामीले हिमाल उठायौँ एसियाको माझमा
सभ्यता बास बसेथ्यो आएर यहीँ साँझमा ।

We had reached till Kangada in the west and Tista in the east (defeating foes) and we had never bowed down to any kind of enemy power. It is us (Nepalese) who lifted the Mountain in the center of Asia. And it is in our land where the civilization first came and rested in the dusk.


यही नेपाली धुलामा दिलको फूल रोपेर
यही पहाडी शिलामा प्रीतिको गीत खोपेर ।
बाँचौँला हामी नेपालमा चन्द्र र सूर्य ध्वाजा लिई
नाचौँला हामी हिमालमा ज्योतिको पंख उचाली ।

Therefore, planting the flower of heart in this Nepali dust (soil), and piercing the hilly rock with the song of love, shall we live in Nepal waving the flag shined with the symbol of Moon (Peace) and Sun (Bravery), and dancing in the Himalayas lifting the wings of light (excellence).






Nov 22, 2021

Natipnu Hera Kopila

By: Laxmi Prasad Devkota

Natipnu Hera Kopila

( नटिप्नु हेर कोपिला )

Natipnu Hera Kopila is a poem that describes the moral ethics of a person (especially kids in their learning stage). Here, the poet has addressed the children and advised them to perform only the right action and be morally well behaved so that it benefits both nature and the mankind. This poem should be taught to every child in order to develop their character and behavior (and luckily, it is published in primary level text-books all over Nepal).



नटिप्नु हेर कोपिला
नचुँड्नु पाप लाग्दछ
नच्यात्नु फुल नानी हो
दया र धर्म भाग्दछ ।

O children, do you never pluck a flowering bud, for detaching it from a plant is a sinful act. Do not tear the flowers either, for doing so, the feeling of love and duty fades away from the heart.
[Note: Children love doing what they are taught, so let that teaching be about nurture rather than destruct (for few moments' fun). Buds are lovely, but the flowers that blossom are even lovelier. Apart from their self-beauty, they add beauty to the nature. They are the great source for bees and other insects to migrate the pollens from one place to another. Let the children be taught about their importance in the nature for long term so that the thought of stupidly plucking and tearing them do not come in their mind.]


नछोप्नु है चरी बरी
सराप आँसु लाग्दछ
नमार्नु जन्तु है कुनै
बसेर काल जाग्दछ ।

Do not entrap any birds for their tears will befall sin in your life. Do not kill any creatures either, for such acts bring misfortunes in your life.
[Note: Nature operates upon the Law of Karma. So, sow good in order to reap good results. Bad Karma gives similar reaction at some point in life whether you realize it or not.]


न घाउ चोट लाउनू
सडेर चित्त पाक्दछ
धुलो नखेल्नु नानी हो
उडेर भित्र ढाक्दछ ।

Do not hurt or injure anybody for it decays your feelings (of love and help). Do not play in the dust for it rises up in the air and fills the room with contamination.


हिलो नखेल्नु फोहरी
खराब दाग लाग्दछ
न चित्त है दुखाउनु
डसेर आँसु बग्दछ ।

Do not play with the mud for it creates ugly stains on the cloth and the body. Do not hurt the feelings of anybody for it pricks their heart resulting in tears.


बनेर फुलझैँ सधैँ
हँसाउनू सुवास दी
सधैँ रमाउनू जगत्
रमेर नित्य आश दी ।

Be always like a flower and spread fragrance of happiness and smile around you. Always remain happy and fill the world constantly with the rays of hope.


जताततै छ ईश रे
छ सुन्नु त्यो विचार रे
छकाउने लुकाउने
नराख भाव क्यै गरे !

It is said that God is everywhere (omnipresent), so listen carefully this notion. Do not ever bring the thought of deceiving and cheating others (for God is watching your deeds all the time).






Bhim Nidhi Tiwari

Entitle: None

Bhim Nidhi Tiwari


Bhim Nidhi Tiwari (भीमनिधि तिवारी) was a leading Nepali poet, novelist and playwright. He was a well-known poet of the 1950s and was a firm believer in social reforms and wrote against smoking, drinking, and gambling. He published over 38 works in various styles.

Quick Information
Date of Birth: 1967 B.S. (1911 A.D.)
Date of Departure: 2029 B.S. (1973 A.D.)
Birth Location: Dillibazar, Kathmandu, Nepal
Father’s Name: Lalnidhi Tiwari
Mother’s Name: Nanda Kumari Tiwari
Popular Compositions: Dagbatti, Putali, Tarpan, Adarsha Jeevan
Awards: Madan Puraskar, Prakhyan Trishakti Patta, Rajyabisekh Padak, Gyanpad Sewa
Occupation: Poet, Novelist, Playwright

Bhim Nidhi Tiwari was born to Lalnidhi Tiwari and Nada Kumari Tiwari in the year 1967 BS in Dillibazar, Kathmandu, Nepal. His mother died when he was seven years old. The death of mother shocked him and the scene he saw in the ghat, the funeral site, kept on haunting him throughout his life. In the middle of the night, seven-year Tiwari was taken to the bank of river, where the body of his mother was laying. He gave dagbatti to his mother by lighting the funeral pyre on which the body was laying. He bade last farewell to his beloved mother and watched mother’s body burn into ashes. His head was shaved. Later he wrote a poem called ‘Dagbatti’ recounting this scene and his feelings about his mother’s death. His inner poet came out to express this grief and ultimately made him a great poet and writer of Nepal.

Education

Bhim Nidhi Tiwari could not regularly attend the school due to early death of his mother. He was self-studied person. Although he completed intermediate level in liberal arts, he did it quite late during his adulthood. It is said that he appeared in the examinations for the intermediate level along with his daughter. He had started writing quite earlier and he had to study his own works when he appeared in the intermediate level examinations of Tribhuvan University.

Contributions

Bhim Nidhi Tiwari served as a government employee for 32 years. He was a section officer in the Ministry of Education and afterwards served as an Assistant Secretary. He established the Nepal Sahitya Press which later merged with Pasupathi Press. He also established the Nepal Natak Sangh (an organization that works to promote Nepalese literature and drama).

In 1966, he represented Nepal as Ministry of Education in the East Asia UNESCO seminar which focused on copyright issues. He also accompanied his Late Majesty King Mahendra Bir Bikram Shah on a Royal visit to the Netherlands, West Germany, and Karachi.

In 1959, he chronicled in a film with his namesake. In the late 1960s, he was a member the Regmi Research Project's Board of Directors.

On the literary side, he has published a series of masterpieces. His writing primarily focuses on social upliftment by correcting society’s wrongdoing. He has written short stories, novels, poems, lyrics, and satires which provide insight into Nepalese lifestyles, culture, mythologies, and history. He was also the recipient of many awards and prizes. Other works included Samajik Kahani, Bisphot, Putali, Tarpan, Adarsha Jeevan, Bibaha, Barshiksa, Sahanshila Shushila, Yashawi Shava, and Yashash. He and his works were also chronicled in the 2013 book Selected poems of Bhim Nidhi Tiwari by Rabhindra Nath Rimal that was published by Nepal Academy.

Notable Awards

Tiwari received the Madan Puraskar in 1970 as well as the Prakhyan Trishakti Patta, Rajyabisekh Padak, and Gyanpad Sewa. The historical dramas Silanyas, Matokomaya and Yasashvisav also received awards.

Bhim Nidhi Tiwari is one of the legendary literary icons of Nepal. He was considered to be a naive, kind-hearted, and simple person. His contribution in the field of Nepali literature is so great that he would always remain in the heart of Nepalese people.




NOTES:
All dates except date of birth (and those which are immediately followed by B.S.), are in A.D.

Gopal Prasad Rimal

Entitle: Adhunik Kavi

Gopal Prasad Rimal


Gopal Prasad Rimal (गोपाल प्रसाद रिमाल) was a poet from Kathmandu, Nepal. He is considered as the first revolutionary Nepali poet and the first to reject the use of meter in poems. He is also known as Adhunik Kavi (Modern Poet) of Nepal. He introduced new forms of poetry that had rich revolutionary ideologies and raised awareness among people. He was also an established dramatist who introduced new ideas of women awareness and realism in the field of drama. He had contributed a lot to raise awareness of the people with the help of his poems and dramas.

Quick Information
Date of Birth: 1975 B.S. (1918 A.D.)
Date of Departure: 2030 B.S. (1973 A.D.)
Birth Location: Kathmandu, Nepal
Father’s Name: Umakanta Rimal
Mother’s Name: Aditya Kumari Rimal
Popular Compositions: Kaviko Gayan, Aamako Sapana, Masan, Jangi Nishan
Awards: Madan Puraskar, Tribhuvan Pragya Puraskar
Occupation: Poet, Playwright

Gopal Prasad Rimal was born on Jestha 18, 1975 BS in Kathmandu, Nepal. Born to an aristocratic family as a first son of father Umakanta Rimal and mother Aditya Kumari Rimal, his childhood days were spent in comfort. However, he had to struggle throughout his life because of his dissatisfaction with the Rana rule in Nepal. He was affected and worried by the social and political condition of the country and he began to express his dissatisfaction through his literary works. The presence of evidence of his dissatisfaction with the Rana rulers in his literary works resulted in his imprisonment.

Education

Rimal was a bright and hardworking student and had great interest in studies as well as sports. He passed his SLC exams with first division in the year 1992 BS and was involved in the field of literature since then. He joined Tri Chandra College for his I.A. (High school) degree and it was the end of his formal education.

Contributions

Rimal's courage, revolutionary ideas and vision for nationalism became the main reason behind his instant success and popularity in the field of Nepali literature. His literary works gave the impression of social development and better future.

His first poem was ‘Kaviko Gayan’ (song of a poet) which was published in 1992 BS in Sarada monthly magazine. His poetic anthology ‘Aamako Sapana’ (Mother’s Dream) is the collection of his short poems that reflected the democratic ideologies. Although he did not write more poems, he became a famous poet, largely because of the content and theme of his poems. His popular dramas are Masan and Yo Prem (this love) which deal with the reality that exists in Nepali society regarding women domination. He, through his dramas, always tried to give a message that women and men are equal and the man who does and wishes bad for a woman suffers through bad himself. His dramas were the first to introduce realism in Nepali drama. The story line of his drama Masan was adapted for making a Nepali movie of same name by Neer Shah. His patriotic poem Jangi Nishan became very popular and was sung by many Nepali singers.

He served as a teacher, editor, government worker and an artist along with being a literary figure. He established Juddhodaya Public School and served as a teacher there for three months. After that, in 1997 BS, he served as a Lieutenant for fourteen years. In 2001 BS, he served as a writer for nine months in Bhasanubadh Parisadh and later in 2003 BS, he became the editor of Sarada monthly magazine and even here, he could not serve freely for a long time. He was deeply affected by the death of the martyrs by hanging them to death and after 2003 BS, he got actively involved in the social and political organizations.

Notable Awards

Rimal has been awarded with the prestigious Madan Puraskar in 1910 BS and Tribhuvan Pragya Puraskar in 2030 BS.

Gopal Prasad Rimal was a great personality who worked selflessly for the development of society, nation and literature and his politeness, high and innocent emotions and attractive personality made him different than the others.




NOTES:
All dates except date of birth (and those which are immediately followed by B.S.), are in A.D.

Nov 21, 2021

Balkrishna Sama

Entitle: Natya Shiromani

Balkrishna Sama


Balkrishna Sama (बालकृष्ण सम), also known as Balkrishna Shamsher Jung Bahadur Rana, was a Nepalese dramatist who was regarded as the Shakespeare of Nepal for his great contributions to Nepali literature. He was much inspired by Shakespeare's works. Even during his own lifetime, he used to be known as one of the Nepal's greatest dramatists. He was given the title ‘Natya Shiromani' which literally means ‘the drama jewel’ for his outstanding body of works, unparalleled talent and contribution in the field of drama and literature in Nepali language.

Quick Information
Date of Birth: 1959 B.S. (1903 A.D.)
Date of Departure: 2038 B.S. (1981 A.D.)
Birth Location: Gyaneshwar, Kathmandu, Nepal
Father’s Name: Samar Shumsher Jung Bahadur Rana
Mother’s Name: Kirtirajyalaksmi Rana
Popular Compositions: Chiso Chulho, Ago Ra Pani, Mutuko Byatha, Dhruba, Mukunda Indira, Pralahad
Awards: Tribhuvan Puraskar, Prithvi Pragya Puraskar
Occupation: Playwright, Poet

Balkrishna Sama was born on 26th Magh 1959 B.S. in Gyaneshwar, Kathmandu. He was born as the second son to General Samar Shumsher Jung Bahadur Rana and Kirtirajyalaksmi Rana.

Education

As the son of a Rana, the then ruling regime in Nepal at the time, Bal Krishna Sama was able to receive the best education available in the country. He graduated from Durbar High School in Ranipokhari and studied Science in Tri-Chandra College. During his second academic year, he was sent to Dehradoon for army training as a captain. After that, he became a lieutenant colonel by Chandra Shumsher Rana, who was the Prime Minister of Nepal at the time.

Contributions

In his own home, the environment was strained. A majority of his time, Sama was alone at home finding peace in solitude, gradually spending more time in art and literary activities. He started publishing his writings in reputed magazines such as Sarada, Udhyog, and Shahitya Shrot. Afterwards, he shortened his surname "Shumshere Jung Bahadur Rana" to "Sama" because he no longer wished to be associated with a ruling regime that had once governed Nepal with autocracy. His drama Bhater, published in Pragati in 1953, reflects his feelings on human rights.

Several of his dramas have been inspired by Shakespeare's works. His dramas such as Prem Pinda, Swasni Manchhe, Buhartan, Tapobhumi, Atyadhunikta, and Bhater present the social context of the Rana era; Mukunda Indira, Ma and Mutuko Byatha show the emotional and romantic sides of Sama's personality. Amit Basana, Boksi, Talamathi, and Andhabeg are based on the topic of human psychology. His dramas on historical personalities, Amar Singh, Bhimsen Ko Antya, and Bhakta Bhanubhakta. Birami Ra Kuruwa is another drama dealing with philosophy, while Prahlad and Dhruba are based on religious figures.

Sama also wrote stories, poems, essays, compositions, and biographies. Aago Ra Paani and Chiso Chulho are his popular epics. He wrote an essay Nepal Lalit Kala on Nepalese art, as well as the biography Hamra Rastriya Bhibhutiharu and the two-part autobiography Mero Kabita Ko Aradhana.

He worked as a lecturer teaching Nepali language and literature in Tri Chandra College. In 1955, he became director of Nepal Radio and chief editor of the newspaper Gorkhapatra. In 1967, he became a member of the Royal Nepal Academy when it was established, and later as the vice chancellor.

Following his retirement in 1971, Sama continued writing, publishing many of his poems in nationally reputed magazines like Madhuparka and Ramjham. In fact, many of his works remain unpublished or incomplete, many of which he read out during literary programmes.

Notable Awards

Balkrishna Sama was awarded with the Tribhuvan Puraskar from Nepal Rajakiya Pragya Prathistan in 1972. The same year he received the Bishesh Upadhi from Tribhuvan University and in 1978, the Prithvi Pragya Puraskar from Pragya Pratisthan.

Balkrishna Sama was born in an elite member of the ruling Royal family and did not undergo financial hardship like the middle class. His contribution to Nepali literature is highly praised.




NOTES:
All dates except date of birth (and those which are immediately followed by B.S.), are in A.D.

Nov 16, 2021

Motiram Bhatta

Entitle: Yuva Kavi

Motiram Bhatta


Motiram Bhatta (मोतीराम भट्ट) also known as Yuva Kavi (Youth Poet), is one of the initial personalities in Nepali literature. His contribution to Nepali literature is incomparable. He himself stood as an era of Nepali Literature. It was Motiram Bhatta who published and promoted Bhanubhakta’s Ramayana, and spread all over Nepal, and started a new era in Nepali language and literature.

Quick Information
Date of Birth: 1923 B.S. (1866 A.D.)
Date of Departure: 1953 B.S. (1896 A.D.)
Birth Location: Kathmandu, Nepal
Father’s Name: Dayaram Bhatta
Mother’s Name: Ripumardini Devi Bhatta
Popular Compositions: Biography of Bhanubhakta Acharya, Manodweg Prawah, Panchak Prapancha, Shakuntala
Awards: Yuva Kavi
Occupation: Poet, Writer, Publisher

Motiram Bhatta was born on 1923 BS in Kathmandu, Nepal. He was born on Kushe Aushi, and died as well in Kushe Aushi exactly after 30 years.

Education

Motiram Bhatta had to move to Varanasi, India, at the age of six with his family. He had his Sanskrit education in Varanasi, as well as some music lessons. At the age of 15, he returned to Kathmandu from Varanasi and joined Durbar High School. After his schooling, he went to Calcutta for higher study and there he finished his Masters’ Degree. He also had knowledge of several languages including Sanskrit, Hindi, Nepali, Urdu and Persian.

Contributions

Motiram greatly highlighted the literary works of Bhanubhakta Acharya. Once Motiram attended a marriage ceremony in Kathmandu, where he heard a poem of Bhanubhakta Acharya being recited by some people. He liked the poem so much that he was determined to find out other poems by Bhanubhakta Acharya. He searched everywhere, went to many people and collected the works of Bhanubhakta Acharya. Motiram published them and wrote Bhanubhakta Acharya's biography as well.

Motiram wrote essays, plays and stories in Nepali language. Some of the works of Motiram are Manodweg Prawah, Panchak Prapancha, Pralahad Bhaktikatha, Shakuntala, Priyadarsika and Pikdoot. He also wrote some Hindi and Urdu poems. He was the one who introduced "Ghazals" in Nepali literature.

Motiram started publishing Nepali literary magazine and published many books in Nepali language including Bhanubhakta’s Ramayana and other works in Varanasi. During this period, Motiram formed a literary group called ‘Mitramandali’ and this group helped Motiram in writing and publishing books and other stuffs in Nepali. After coming back to Kathmandu, he established a library through which he continued his literary career.

The verses of some of Motiram’s books and poems mainly the Pralhadbhakti were recited in every household like morning and evening prayers. As his poems and books gained high popularity among the general public in Nepal, the then rulers of Nepal summoned Motiram to the Palace and asked him to translate the Shakuntala, a popular epic written by Kalidas in Sanskrit, into Nepali.

Notable Awards

Motiram Bhatta, the noted literary figure, is given the title 'Youth Poet' in the Nepali literature.

Motiram was a revolutionary writer. Prior to him, poets and writers used classical style of writing. Motiram broke this tradition and started writing in a language which is understandable to all. Meter and rhythm are something like standard formula for Motiram’s poems. This made Motiram much popular all the time.

Motiram is a legend of Nepal, who brought revolution in Nepali Literature. He was a multi-dimensional personality. He was poet, publisher, critic, researcher, promoter, patron, organizer, musician, music composer, signer, drama director and performer. His contribution to generate literary and intellectual awareness among the Nepalese people is very important and unforgettable. His work to Nepali literature is of immense value and he is always remembered as the pioneer of Nepali literature and Nepali language world.




NOTES:
All dates except date of birth (and those which are immediately followed by B.S.), are in A.D.

Pinjada Ko Suga

By: Lekhnath Paudyal

Pinjada Ko Suga

( पिंजडाको सुगा )

Pinjada Ko Suga (literally translated as "A parrot in a cage") was composed by Lekhnath Paudyal. Here, the poet has described the lamentation of a caged parrot. The parrot shares its story of pain and loss of separation from its near ones. Through the parrot's word, we can understand how it is merely surviving in the hopeless dungeon with a regretful life and how it has somehow accepted its fate and destiny. The theme of the poem is about freedom, justice, happiness and serenity. It is also a bitter satire on the then Rana regime that deprived Nepalese people's freedom.



बालक बबुरो दिजशुक नाम
हुँ म परेको छु पिंजडामा
मकन हरे शिव शान्ति र चैन
सपना बीच पनि रति भर छैन ।

A pitiful, twice-born child I am, who have been trapped in a cage. For me, O Lord Shiva, there is no peace or relief even in dreams.


मेरा बान्धव बाबु र आमा
बस्छन् वनका एक कुनामा
को सित पोखुँ मनको ताप
गर्दै पिँजडा बाट बिलाप ।

My relatives, father and mother live in some corner of the forest (and here I am, inside the cage). So, to whom can I pour out my anguish? This is how I am lamenting from this cage.


आँशु बगाई कहिले रुन्छु
कहिले मुर्दा तुल्य म हुन्छु
कहिले पागल सरि उफ्रन्छु
केवल वनका सुख सम्झन्छु ।

Sometimes I weep and shed my tears, while sometimes I become like a corpse. Sometimes I jump in madness, remembering all the joys (with grieve heart) I used to have in the forest.


फलफुल खाइ नित्य रमाई
वनमा फिर्ने बबुरो लाई
विधिले पार्यो पिँजडा भित्र
कर्म हरे शिव हुन्छ बिचित्र ।

One who used to eat fruits and wander with happiness in the forest, that poor child is now tricked by his fate to be trapped in a cage. O God, the law of Karma is strange.


वरी परी वैरीहरु छन् सारा
छैन कतै तिर कोही सहारा
के गरुँ कसरी उम्की जाऊँ ?
को सित मन को दर्द बिसाऊँ ?

Around me are only the enemies; there is no help anywhere. What shall I do now, and how shall I escape? To whom shall I unburden my heart?


पिँजडा फोडुँ भनिकन चुच्चो
बल सँग धस्दा भो सब बुच्चो
बेसरी कुजिए पक्ष्य र पाउ
कसरि अब हा काल बिताऊँ ?

With the thought of breaking the cage, I forcibly tried to hit it with my beak, but alas, they are now blunt. Also, my wings and feet are cramped heavily. Now, how shall I live my remaining life?


यो कस्तो हो कसरि आयो
बसी कन पिँजडा बीच के खायो
यो सब बुझ्ने कोहि छैन
हाय यसैले मन रहँदैन ।

"What creature is this and how it has come here? What has it eaten in those cages?", no one is there to understand this all. And by this thought, I cannot hold my heart (and tears).


सुख्खा छ घाँटी बन्धन चर्को
बोल्नै पर्ने झर्को अर्को
बोलेन भने लाठी उजाई
आउँछ अर्को पिट्न लाई ।

My throat has become dried, and tiresome are these bonds. Amid these, there still exists a compulsion to chatter. Or else, the master comes to threaten me by waving a stick on his hand.
[Note: Such is the life of caged parrot. It is forced to respond to callers. It is forced to speak even when it doesn't want to, or even when it can’t. In the forest, it loved talking, but here talking is all but cruel pleasure.]


यौटा भन्दछ यो हो पाजी
आर्को भन्दछ यो छ बिराजी
भन्दछ तेस्रो आत्मा राम
पढो पढो जी राखो नाम ।

One says "it's a stupid ass", another says "it just sits idle". A third wants me to utter God's name saying "read and speak, it will keep your name".
[Note: The parrot in a cage is only forced to speak what pleases its master, it cannot speak its heart or stay silent.]


गुणको बैरी मनुष जाति
सूश्क गराई गुणीका छाती
प्राण पखेरु नलिए सम्म
खुश किन हुन्थ्यो हाय अचम्म ।

Mankind is the enemy of virtue. They exploit the good till their hearts are dry. How could they become happy then before the life of winged creature is snatched away?


पृथिवी तलमा एउटा सम्म
मानिस बाँकि रहँदा सम्म
तुच्छ सुगाको जन्म नदेऊ
दीन दयालु बिन्ती लेऊ !

Until on this Earth a single man remains, O Lord, please do not give insignificant (and cursed) life of a parrot to me (or anybody). O compassionate God, please listen to my prayers.






Nov 15, 2021

Naitik Drishtanta

By: Lekhnath Paudyal

Naitik Drishtanta

( नैतिक दृष्टान्त )

Naitik Drishtanta was composed by Lekhnath Paudyal. Here, he has described moral views of life in the form of examples. The poem is written in Anushtup Chhanda, i.e. it has 4 Paadas containing 8 syllables. In simple terms, it has 16 complete letters in each line, i.e. 32 complete letters in each verse.



बडाले जो गर्‍यो काम हुन्छ त्यो सर्वसंमत ।
छैन शङ्करको नङ्गा, मगन्ते भेष निन्दित ।।

Whatever a great man does, that will be honored without question. Just as no one has denied the naked begger form of Lord Shiva.
[Note: This implies that a great man does everything with great understanding and with reason, so even if we personally couldn't understand it (due to our limited knowledge), we still don't have right to deny it.]


गरदैन ठूलो व्यक्ति मर्यादास्थितिलङ्घन ।
बसेको छ महासिन्धु सीमाबद्ध बनीकन ।।

A great man doesn't cross his limit, just like the great oceans have remained inside their boundaries all the time.


दबिन्छ गुणिको दोष गुणका राशिमा परी ।
रश्मिले चन्द्रको दाग दबाएकै छ बेसरी ।।

A person with noble qualities, even if he has certain shortcoming, they will fade away. Just like the bright light has faded away the dark spots of the Moon.


कसैको लोकमा छैन एकैनास समुन्नति ।
अरूको के कुरा हेर सन्ध्यामा सूर्यको गति ।।

In no world, brilliance of anybody remains constant (i.e. high and low happen at times). What to speak of humans, just see the condition of Sun at dusk!


छोटो बढ्यो भने ज्यादा फूर्ति ढाँचा बढाउँछ ।
उर्लँदो खहरे हेर कत्तिको गड्गडाउँछ ।।

A lacking person, if he gets big achievement at once, he becomes arrogant and garrulous. Just see the hazardous current of stream after heavy rainfall.


ज्यादा सोझो हुनुभन्दा टेढिनु छ फलाऽधिक ।
गरदैन कुनै सोझो ग्रहको पूजनाऽऽदिक ।।

Better is it to be quite badass than to be extremely obedient. If planets (in astrology) had been obedient (and fulfil all our desires just because we ask for it), no one would have worshipped them.
[Note: Planetary position affects our life in certain extent. Had they always moved in desired order, no one would have been suffered from their evil influence, and no one would have necessity to worship them.]


टपर्टुञ्या पनि हुन्छ मूर्खमध्ये प्रतिष्ठित ।
बोलने को अँध्यारोमा महाऽऽत्मा जुन्किरीसित ।।

Even in the group of fools, one fool can always be intelligent and reknowned. But this doesn't imply that he is really intelligent and have to be followed. Would any great being follow the firefly to talk with it just because it lights up the night?


सानैदेखि छुचो हुन्छ दुष्ट मानिसको मति ।
घोचने जङ्गली काँढा पहिले नै तिखा कति ।।

One who is meant to have evil destiny, his evil behaviors will be displayed even from childhood age. Just see how sharp the the wild thorns are even from their seedling stage.


मिलेर काम गर्नाले हुन्छ अत्यन्त फायदा ।
एकता हेर कस्तो छ मौरीको महमा सदा ।।

Working hand in hand with cooperation can achieve great results. Just see the unity of honeybees in producing such a sweet nectar in such a large volume.


जो दिँदैन उही दिन्छु भनी गर्जन्छ सत्त्वर ।
जो हो नवर्षने मेघ उसैको हुन्छ घर्घर ।।

One who doesn't give (work) boast most. Just see the thunderstorm of unbearing cloud.


हुनुपर्दछ मौकामा शत्रुको पनि सेवक ।
कोइली कागकै बच्चा बन्छ सानू छँदा तक ।।

While in great opportunity, one should even serve his enemy. Just as a cuckoo imitates to become baby of a crow while in nestling stage.


गुणग्राही जहाँ छैन वहाँ के गरला गुणी ।
कौडीमा तक मिल्कन्छ भिल्लका देशमा मणि ।।

Where nobility is not revered (considered), what can even a noble man do? Even the precious pearl lays ignored in the country of wildlings (uncivilized society who lives by hunting).


योग्य स्थानविषे मान सानाले पनि पाउँछ ।
कृष्णाका तटको ढुङ्गा देवता कहलाउँछ ।।

Even a small (low prestige) man, if he sits on a throne, gets honor and respect. Just like the small black stones in the bank of Kaligandaki river gets great reverance to be worshipped as Shaligrama.


उपकारी गुणी व्यक्ति निहुरन्छ निरन्तर ।
फलेको वृक्षको हाँगो नझुकेको कहाँ छ र ।।

A serviceable person endowned with noble qualites always behaves humble (considers himself low). Just like the fruit bearing trees always bow down.


मेटिँदैन कसैबाट आफनू कर्मपद्धति ।
बनवासी बने राम चौधै भुवनका पति ।।

Whatever is written in own's fate cannot be faded by anybody else. Even the Lord of 14 Lokas (Shri Rama) had to go the forest as an exile from the kingdom.
[Note: Remember that every Leela of God is His own doing (for performing certain task), and not actually a fate. But still, if we look from general point of view, then when Lord Rama even couldn't deny His fate, how can a normal creature surpass it?]


धर्म हो धीरको धैर्य राखनू दु:खजालमा ।
मानू मौनव्रती हुन्छ कोइली शीतकालमा ।।

At bad times, it is virtuous to develop endurance. Just like a cuckoo remains silent in winter season.


सारा सार लिई कन्था छोडी-दिन्छ गुणी जन ।
रस चुसेपछि भृङ्ग फूलमा भुल्दथ्यो किन ?

A noble man only takes the essence of subjects and objects, and leave the object behind (i.e. he doesn't show greed for having that object with himself). Just like a fly only takes nectar of the flower; it doesn't stay in that flower for lifetime.


सङ्गले पनि जाँदैन दुष्टको दुष्टता रिस ।
श्रीखण्डमा बसी सर्प कहाँ हुन्थ्यो र निर्विष ।।

An evil man, even if he stays in a good companion, remains evil (or shows his evil nature time after time). How can a snake become unvenomous just because it lives in the tree of Shrikhanda (Sandalwood)?


मूर्खका मनमा अर्ती गालीतुल्य बिझाउँछ ।
दूधपान गरी सर्प खालि विष बहाउँछ ।।

In the mind of an idiot, even advice becomes an abuse. Just like a snake stores venom only even if it is treated with milk all the time.






Jul 12, 2021

Bhanubhakta Acharya

Entitle: Adi Kavi

Bhanubhakta Acharya


Bhanubhakta Acharya (भानुभक्त आचार्य), known as the Adi Kavi of Nepal, is the poet and writer who translated the great epic Ramayana from Sanskrit to Khas (old Nepali) language. The term 'Adi Kavi' means 'first poet'. Besides having many contemporary great poets in the country, he is honored with the title of Adi Kavi. This is because of the contributions he has made in the field of poetry and Nepali (Khasi) literature. This title was first referred to him by the poet Motiram Bhatta. According to him, Bhanubhakta is called Adi Kavi not only because he was the first poet of Nepal, but also because he was the first poet who wrote (or composed) with an understanding of the Marma (inner essence) of the poetry.

Quick Information
Date of Birth: 1871 B.S. (1814 A.D.)
Date of Departure: 1925 B.S. (1868 A.D.)
Birth Location: Chundi Ramgha, Tanahun District, Nepal
Father’s Name: Dhananjaya Acharya
Mother’s Name: Dharmavati Acharya
Popular Compositions: Ramayana (Nepali translation), Prashnottar, Kantipuri Nagari
Awards: Adi Kavi
Occupation: Poet

Bhanubhakta was born on 29th Ashad, 1871 B.S. in Tahanu district of Nepal. He was born to a rich Brahmin family.

Education

Bhanubhakta received education from his grandfather 'Shri Krishna Acharya' at home. He had good knowledge of Sanskrit and Nepali.

Contributions

The poets of ancient times used to write poems in Sanskrit language. Only Brahmins had allowance to study, and be the teachers, scholars and priests of the society because of their caste. And their education was based on Sanskrit. Therefore, many poets had written poems that was Sanskritized, while Bhanubhakta started to write in Nepali language which gained the popularity among the Nepalese readers. Because not only Brahmins, but also people of every other caste who lacked the knowledge of Sanskrit, started to read Acharya's poems with complete understanding of the meaning.

Being born in a Brahmin family, Bhanubhakta had a strong leaning towards religion. He was highly impressed by the Lord Rama's heroic exploits ahd he wanted the deity to be more accessible to the people who spoke Nepali. Since most of the people did not use to understand Sanskrit, he translated the epic into Nepali language. This is the greatest contribution he has made in the Nepali literature. The translation he produced was so lyrical that rather than sounding like a poem, it sounded more like a song.

All the ideas and experiences of Bhanubhakta were derived from his native land. This lent such a strong Nepali flavor to his writing that only few poets were able to compete his simple creations in terms of content. A sense of religion, simplicity, and the warmth of his country are the strongest features of his poetry.

Bhanubhakta concentrated most of his efforts on the Ramayana. He also wrote short poems among which majority deal with the events which he felt profoundly about, and others sing the praises of his gods. His poems like Prashnottar, Kantipuri Nagari, etc. are also popular among the Nepali literature.

Notable Awards

Motiram Bhatta honored Bhanubhakta with the title of 'Adi kavi' while writing his biography in 1981.

Bhanubhakta did not study western literature, so all his ideas and experiences were derived from his native land which made his writings more Nepali-flavored. Belonging to a rich family, he never had any financial trouble and had an unremarkable life until he met a grasscutter who wanted to give something to the society so that he could be remembered after death. The young Bhanubhakta, being inspired from the grasscutter's words, wrote these lines:

भर् जन्म घासँ तिर मन् दिई धन कमायो,
नाम क्यै रहोस् पछी भनेर कुवा खनायो ।
घाँसी दरिद्र घरको तर बुद्धि कस्तो,
म भानुभक्त धनी भैकन किन एस्तो ।
मेरा इनार न त सत्तल पाटीकै छन्,
जे धन चीजहरु छन् घर भित्रनै छन् ।
त्येस् घाँसी ले कसरी आज दिए छ अर्ती,
धिक्कर हो मकन बस्नु नराखी किर्ती ।।

He gives his life to cutting grass and earns (little) money,
He hopes to make a well, so that he will be remembered after death,
Simple living and high thinking, wonderful is his intellect,
I have achieved nothing though I have much wealth.
Neither I have constructed well, nor any rest house,
Whatever riches I have, all are inside the house,
This poor grass cutter has opened my eyes today,
My life is worthless if the memory of my existence fades away.

Bhanubhakta departs from his body without receiving any reputation for his contribution. 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 Acharya's biography in 1981. This is when Bhatta referred the poet as Adi Kavi.

Bhanubhakta's physical body may not be among us today, but he is eternal in the heart of every Nepali people. He and his books have become household words. People have understood the essence of the epic, and about the attributes and glories of their God. As an honor to him, every year his birthday is celebrated as a festival of Bhanu Jayanti (by Nepalese people) by conducting various programs, usually academics and poem recitation.




NOTES:
All dates except date of birth (and those which are immediately followed by B.S.), are in A.D.